ὑψόω, 
ὑψῶ; future 
ὑψώσω; 1 aorist 
ὕψωσα; passive, 1 aorist 
ὑψωθην; 1 future 
ὑψωθήσομαι; (
ὕψος); (Batr. 81; 
Hippocrates, others); the 
Sept. very often for 
רוּם, also for 
גָּבַהּ, 
נָשָׂא, 
גָּדַל, etc.; 
to lift up on high, to exalt, (
Vulg.exalto): 
τινα or 
τί, properly, of place, 
John 3:14{a}; used of the elevation of Jesus on the cross, 
John 3:14{b}; 
John 8:28; 
12:34; with 
ἐκ τῆς γῆς added, to remove from (literally, 
out of) the earth by crucifixion (
ὑψοῦν τινα followed by 
ἐκ, 
Psalm 9:14), 
John 12:32 (the Evangelist himself interprets the word of the lifting up upon the cross, but a careful comparison of 
John 8:28 and 
John 12:32 renders it probable that Jesus spoke of the heavenly exaltation which he was to attain by the crucifixion (cf. 
John 12:23ff, 
John 13:31ff, 
Luke 24:26), and employed the Aramaic word 
רוּם, the ambiguity of which allowed it to be understood of the crucifixion; cf. Bleek, Beiträge zur Evangelienkritik, p. 231f; (the 'lifting up' includes death and the victory over death; the passion itself is regarded as a glorification; cf. Westcott at the passage)); 
τινα ἕως τοῦ οὐρανοῦ (opposed to 
καταβιβάζειν (or 
καταβαίνειν ἕως ᾅδου), metaphorically, 
to raise to the very summit of opulence and prosperity, passive, 
Matthew 11:23; 
Luke 10:15 (others understood exaltation in privilege as referred to in these passages (see 
Matthew 11:21)); simply 
τινα, 
to exalt, to raise to dignity, honor, and happiness: 
Luke 1:52 (where opposed to 
ταπεινῷ); 
Acts 13:17; to that state of mind which ought to characterize a Christian, 
2 Corinthians 11:7; to raise the spirits by the blessings of salvation, 
James 4:10; 
1 Peter 5:6; 
ἐμαυτόν, 
to exalt oneself (with haughtiness and empty pride) (opposed to 
ταπεινῷ), 
Matthew 23:12; 
Luke 14:11; 
Luke 18:14; — in these same passages 
ὑψωθήσεται occurs, 
he shall be raised to honor. By a union of the literal and the tropical senses God is said 
ὑψῶσαι Christ 
τῇ δεξιά αὐτοῦ, 
Acts 5:31; passive, 
Acts 2:33; the dative in this phrase, judged according to Greek usage, hardly bears any other meaning than 
with (by means of) his right hand (his power) (
R. V. text); but the context forbids it to denote anything except 
at (to) the right hand of God (so 
R. V. marginal reading); hence, the opinion of those has great probability who regard Peter's phrase as formed on the model of the Aramaean 
לְיָמִין; cf. Bleek, Einl. in das N. T. edition 1, p. 346 (but see 
Winer's Grammar, 214 (201), 215 (202); Meyer at the passage Compare: 
ὑπερυψόω.) 
    THAYER’S GREEK LEXICON, Electronic Database.
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