ὑψόω, ὑψῶ; future ὑψώσω; 1 aorist ὕψωσα; passive, 1 aorist ὑψωθην; 1 future ὑψωθήσομαι; (ὕψος); (Batr. 81; Hippocrates, others); the Sept. very often for øåÌí, also for âÈÌáÇäÌ, ðÈùÈÒà, âÈÌãÇì, etc.; to lift up on high, to exalt, (Vulg.exalto): τινα or τί, properly, of place, Joh 3:14{a}; used of the elevation of Jesus on the cross, Joh 3:14{b}; ; with ἐκ τῆς γῆς added, to remove from (literally, out of) the earth by crucifixion (ὑψοῦν τινα followed by ἐκ, Psa 9:14), Joh 12:32 (the Evangelist himself interprets the word of the lifting up upon the cross, but a careful comparison of Joh 8:28 and Joh 12:32 renders it probable that Jesus spoke of the heavenly exaltation which he was to attain by the crucifixion (cf. Joh 12:23 ff, Joh 13:31 ff, Luk 24:26), and employed the Aramaic word ψεΜν, the ambiguity of which allowed it to be understood of the crucifixion; cf. Bleek, Beitrהge 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, Mat 11:23; Luk 10:15 (others understood exaltation in privilege as referred to in these passages (see Mat 11:21)); simply τινα, to exalt, to raise to dignity, honor, and happiness: Luk 1:52 (where opposed to ταπεινῷ); Act 13:17; to that state of mind which ought to characterize a Christian, 2Co 11:7; to raise the spirits by the blessings of salvation, Jas 4:10; 1Pe 5:6; ἐμαυτόν, to exalt oneself (with haughtiness and empty pride) (opposed to ταπεινῷ), Mat 23:12; Luk 14:11; Luk 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, Act 5:31; passive, Act 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 ìÀéÈîÄéï; 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.)