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EXALT, EXALTED

OT WORDS

rum

This verb occurs around two hundred times with the primary meaning "lift up," "exalt" in both a literal and metaphorical sense, though the latter sense predominates.

The literal meaning "exalt," with the idea of "raising high" or "lifting high" is found in Gen. 7:17 in regard to the ark; and in Exo. 7:20; 14:16 in relation to Moses’ rod or hand (cf. also Exo. 17:11; Num. 20:11). Exo. 29:27 refers to the "raising" of the wave offering. 2Ki. 2:13 mentions Elisha "lifting up" Elijah’s mantle; and Isa. 40: 9 refers to the "lifting" of one’s voice (cf. also Isa. 58: 1; Eze. 21:22).

"Exaltation" is commonly linked to the person of God, especially in the context of worship. A number of texts refer to the practice of "exalting," or praising, God (e.g., Exo. 15: 2; Neh. 9: 5; Psa. 18:46; 46:10; 108:5; Isa. 25: 1). In a related context, Isa. 52:13 speaks of the "exalting" of the Servant of Yahweh. Similarly, mention is also made of God "exalting" his chosen servants (e.g., 1Sa. 2:10 refers to the exaltation of the "horn of God’s anointed"). This is a messianic prophecy linked to the conquest of the enemies of Yahweh, both in a spiritual as well as a physical sense (cf. also in this regard Psa. 75:10; 89:17, 19; 148:14). Then, 2Sa. 22:49 refers to God "exalting" David above his enemies. Other relevant texts are 1Ki. 14: 7; 16:2; 1Ch. 25: 5. General references to God "exalting" his people are found in 1Sa. 2: 7, 8; Psa. 9:13; 18:48; 27:6.

A variety of passages speak of the exalting of various human emotions, qualities, and actions, both good and bad. For example, the manifestation (or exalting) of pride is condemned in Deu. 8:14; 17:20; Psa. 66: 7; Isa. 14:13; Dan. 11:12, 36; Hos. 13: 6. The "lifting up" of one’s hands in rebellion is also mentioned in 1Ki. 11:27, where Jeroboam is set to take over the throne from King Solomon. Psa. 12: 8 deplores the exalting of evil among humankind. In a positive vein, Neh. 9: 6 mentions the "lifting of one’s face" in the context of prayer and communion with God.

Finally, in Balaam’s oracle of blessing, there is a metaphorical exaltation of the kingdom of Israel (cf. Num. 24: 7). Linked to this is the reference to the exaltation of Israel’s enemies over his people as a part of God’s punishment against Israel in Lam. 2:17.

gadal

This term is found over one hundred times with the primary sense of "becoming great," as well as a number of related meanings. ldæG; gaÝdal is translated "exalt" in the sense of "making great (or highly esteemed)" in about thirty places.

God is said to "exalt the name" of his servants, granting them a great reputation. This is said of Joshua (cf. Jos. 3: 7; 4:14), of David (cf. 2Sa. 7:26; 1Ch. 17:24), and of Solomon (cf. 1Ch. 29:25; 2Ch. 1: 1). The exaltation of humankind in general is spoken of in Job 7:17. Reference to the "exalting" (or honoring) of God’s people is found in Zec. 12: 7.

"Exalting" the name of the Lord and his law is indicated in Psa. 35:27; 40:16; 138:2; Isa. 42: 1; Eze. 38:23.

References to selfish boasting, or exalting oneself, are found in Job 19: 5; Psa. 35:26; Jer. 48:26; Eze. 35:13. Dan. 8:11, 25; 11:36. The references in Daniel are noteworthy here, in that they focus on the blasphemous and cruel activities of the "little horn," the antecedent of the antichrist who is the epitome of arrogance and self-centeredness in the visions of Daniel.

gabah

This verb occurs over thirty times, meaning "being high" or "exalted" in a number of different senses.

Positively speaking, gabah refers to the "exalting" or "lifting" of one’s heart in the sense of devotion or courage with reference, for example, to Jehoshaphat’s devotion to God in 2Ch. 17: 6. By way of contrast, the "lifting" of one’s heart in pride and arrogance is indicated in the case of Uzziah (2Ch. 26:16); Hezekiah (2Ch. 32:25); the King of Tyre (Eze. 28: 2); Pharaoh (Eze. 31:10); and Edom (Oba. 1: 4).

The "exalting" of kings is mentioned in Job 36: 7, as is exalting the Lord in Isa. 5:16, and the Servant of Yahweh in Isa. 52:13.

Eze. 21:26 refers to the exalting of the lowly in Israel, but the context is one of divine judgment against the people of God - for at the same time, those who are "exalted" (i.e., the arrogant and the proud) will be bought low.

sagab

sagab is a verb found in twenty places with the varying senses of "to be high," "be exalted" as well as several related nuances. References to God "being exalted" on high in his unique majesty are found in Job 36:22; Psa. 148:13; Isa. 2:11, 17; 12:4; 33:5.

NT WORDS

hypsoo

hypsoo is a verb found in approximately twenty places meaning "to exalt," "lift on high."

The state of "being exalted, lifted up" to heaven is indicated in Mat. 11:23; Luk. 10:15. The arrogant act of "exalting oneself" is indicated in Mat. 23:12; Luk. 14:11; 18:14.

God’s action in "exalting" the poor and downtrodden, "lifting" their fortunes, is noted in Luk. 1:52. See also 2Co. 11: 7; Jam. 4:10; 1Pe. 5: 6. The significant parallel between Christ "being lifted up" on the cross and Moses "lifting up" the serpent in the wilderness (and healing the plague-ridden Israelites) is indicated in Joh. 3:14; 8:28; 12:32 ff. The point of this comparison is to emphasize the unique effectiveness of Christ’s substitutionary atonement, removing the sins of his people once and for all in a supreme act of spiritual healing. As a sequel to this phenomenon, Act. 2:33; 5:31 refer to Christ being "exalted" at the right hand of God after his ascension to heaven.

The sense of God "exalting" his people in Egypt carries the underlying meaning of "to make great" in Act. 13:17.

hyperypsoo

hyperypsoo is a rare variant of hypsoo, above, denoting God’s action in "highly exalting" his Son, Jesus Christ, granting to him the name that is greater than any other name.

hyperairomai

hyperairomai is a rare verb found in three places. The meaning "be exalted," in the sense of being affected by a supreme feeling of elation, is indicated in 2Co. 12: 7, referring twice to the apostle Paul’s experience of a heavenly vision. The arrogant and idolatrous action of "exalting oneself" before God, seeking to supplant him, is predicated of the "man of lawlessness" in 2Th. 2: 4.

ADDITIONAL NOTES

The Hebrew and Greek terms reflecting the idea of "exaltation" are reasonably close parallels. The phenomenon of "exaltation" carries both positive and negative connotations throughout the Bible. In a theological sense, the emphasis on exalting the name of Yahweh in the Old Testament finds its consummation in the New through the experience of Christ being literally lifted up on a cross. It also finds a supreme expression through the sublime spiritual exaltation or elevation of the name of Christ by God the Father as a direct consequence of our Lord’s substitutionary death and resurrection on our behalf. SEE BEAR (VERB);

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