Difference between revisions of "Dominion"

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== Hastings' Dictionary of the New Testament <ref name="term_55593" /> ==
<p> This word is used, though not invariably, in the translation of three Gr. expressions: (1) the verb κυριεύειν, ‘to be lord of,’ ‘to have dominion over’ (&nbsp;Romans 6:9; &nbsp;Romans 6:14; &nbsp;Romans 7:1 Authorized Versionand Revised Version; &nbsp;2 Corinthians 1:24, Authorized Version, where Revised Versionhas ‘have lordship’); (2) τὸ κράτος; (3) κυριότης. </p> <p> τὸ κράτος is rendered thus in the doxologies in &nbsp;1 Peter 4:11; &nbsp;1 Peter 5:11, &nbsp;Judges 1:25, &nbsp;Revelation 1:6; &nbsp;Revelation 5:13 (Revised Version). In the only other doxology where it occurs (&nbsp;1 Timothy 6:16) Revised Versionstrangely retains ‘power’ of Authorized Version. Lightfoot (on &nbsp;Colossians 1:11) says that ‘the word κράτος in the NT is applied solely to God,’ Thayer (s. v. δύναμις), more cautiously, that the word is used ‘in the NT chiefly of God’; &nbsp;Hebrews 2:14 is an exception. </p> <p> κυριότης) is found in four passages, viz. &nbsp;Ephesians 1:21, &nbsp;Colossians 1:16 (plural), &nbsp;Judges 1:8, &nbsp;2 Peter 2:10; Revised Versionin all cases gives ‘dominion,’ Authorized Versionin the first three, and in the margin of &nbsp;2 Peter 2:10 (text, ‘government’). In Eph. and Col. a class of angels is meant (Milton’s ‘Dominations’) with which compare &nbsp;1 Corinthians 8:5, where angels are called κύριοι (Thayer Grimm’s Gr.-Eng. Lexicon of the NT, tr. Thayer, <i> Lexicon, s.v. </i> κυριότης). The meaning of the word in Peter and Jude presents some difficulty. ( <i> a </i> ) Many suppose that here also angels are referred to, which &nbsp;2 Peter 2:11 and the reference to the sin of the [[Sodomites]] seem to support. Cremer ( <i> Lexicon, s.v. </i> κυριότης) says that in Peter evil angels are implied from the context, though not in Jude. But, as Bennett (Century Bible: ‘The General Epistles,’ 1901, p. 334) points out, ‘it does not seem likely that blasphemy against angels would be so conspicuous a sin of licentious men as to call forth this emphatic condemnation.’ ( <i> b </i> ) κυριότης may be understood of the power and majesty of God (Bigg, <i> St. Peter and St. Jude </i> [ <i> International Critical [[Commentary]] </i> , 1901], p. 279), or the [[Lordship]] of Christ, in support of which &nbsp;2 Peter 2:1; &nbsp;2 Peter 2:6, &nbsp;Judges 1:4; &nbsp;Judges 1:15 may be quoted. ( <i> c </i> ) It may refer to authorities in the Church whose legitimate power these men despised and spoke against. Bennett inclines to this interpretation in Jude and regards it as included also in 2 Peter, where he gives the general principle of the argument thus: when good angels withstand dignities, <i> i.e. </i> evil angels, although the good are the more powerful, they do not abuse their opponents; how absurd and wicked for evil men to abuse good angels, or perhaps even the legitimate Church authorities. J. R. Lumby (in <i> Speaker’s Commentary </i> : ‘Heb. to Rev.,’ 1881, p. 395) combines ( <i> b </i> ) and ( <i> c </i> ) above: ‘the railing at dignities, though its first exhibition might be made against the [[Apostles]] and those set in authority in the Church, yet went further and resulted in the denial of our only Master, God Himself, whose dominion these sinners were disregarding, and our Lord Jesus Christ, whose glory these men speak evil of or rail at.’ </p> <p> In the Revised Versionof &nbsp;1 Timothy 2:12 αὐθεντεῖν ἀνδρός is translated ‘to have <i> dominion </i> over,’ Authorized Version‘to usurp authority over.’ See also articlePrincipality. </p> <p> W. H. Dundas. </p>
       
== Vine's Expository Dictionary of NT Words <ref name="term_77271" /> ==
<div> '''A — 1: κράτος ''' (Strong'S #2904 — Noun Neuter — kratos — krat'-os ) </div> <p> "force, strength, might," more especially "manifested power," is derived from a root kra---, "to perfect, to complete:" "creator" is probably connected. It also signifies "dominion," and is so rendered frequently in doxologies, &nbsp;1 Peter 4:11; &nbsp;5:11; &nbsp;Jude 1:25; &nbsp;Revelation 1:6; &nbsp;5:13 (RV); in &nbsp; 1 Timothy 6:16 , and &nbsp;Hebrews 2:14 it is translated "power." See [[Might]] , [[Power]] , Strength. </p> <div> '''A — 2: κυριότης ''' (Strong'S #2963 — Noun [[Feminine]] — kuriotes — koo-ree-ot'-ace ) </div> <p> denotes "lordship" (kurios, "a lord"), "power, dominion," whether angelic or human, &nbsp;Ephesians 1:21; &nbsp;Colossians 1:16; &nbsp;2 Peter 2:10 (RV, for AV, "government"); &nbsp; Jude 1:8 . In Eph. and Col. it indicates a grade in the angelic orders, in which it stands second. </p> <div> '''B — 1: κυριεύω ''' (Strong'S #2961 — Verb — kurieuo — koo-ree-yoo'-o ) </div> <p> "to be lord over, rule over, have dominion over" (akin to A, No. 2), is used of (a) [[Divine]] authority over men, &nbsp;Romans 14:9 , "might be Lord;" (b) human authority over men, &nbsp;Luke 22:25 , "lordship," &nbsp;1 Timothy 6:15 , "lords" (RV, marg., "them that rule as lords"); (c) the permanent immunity of Christ from the "dominion" of death, &nbsp;Romans 6:9; (d) the deliverance of the believer from the "dominion" of sin, &nbsp;Romans 6:14; (e) the "dominion" of law over men, &nbsp;Romans 7:1; (f) the "dominion" of a person over the faith of other believers, &nbsp;2 Corinthians 1:24 (RV, "lordship"). See Lord. </p> <div> '''B — 2: κατακυριεύω ''' (Strong'S #2634 — Verb — katakurieuo — kat-ak-oo-ree-yoo'-o ) </div> <p> kata, "down" (intensive), and No. 1, "to exercise, or gain, dominion over, to lord it over," is used of (a) the "lordship" of gentile rulers, &nbsp;Matthew 20:25 , AV, "exercise dominion," RV, "lord it;" &nbsp;Mark 10:42 , AV, "exercise lordship," RV, "lord it;" (b) the power of demons over men, &nbsp;Acts 19:16 , AV, "overcame," RV, "mastered;" (c) of the evil of elders in "lording" it over the saints under their spiritual care, &nbsp;1 Peter 5:3 . See Lordship , Overcome. </p> &nbsp;1 Timothy 2:12[[Authority]]
       
== Hastings' Dictionary of the Bible <ref name="term_50675" /> ==
<p> <strong> [[Dominion]] </strong> . Lordship, or the possession and exercise of the power to rule. In &nbsp; Colossians 1:16 the word is used in the plural, along with ‘thrones, principalities, and powers,’ to denote supernatural beings possessed of the power of lordship, and ranking as so many kings, princes, and potentates of the heavenly regions. The same word in the singular, and inessentially the same meaning, appears in &nbsp; Ephesians 1:21 , where allusion is made to the exaltation of Christ ‘far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come.’ There is no necessary reference in either of these texts to evil angels, but a comparison of what is written in &nbsp; Ephesians 2:2; &nbsp; Ephesians 6:12 shows that ‘the spiritual hosts of wickedness in the heavenly places’ need not be excluded. [[Similar]] indefiniteness is apparent in the other two passages, &nbsp; 2 Peter 2:10 , &nbsp; Judges 1:8 , where the same word is found. It is understood by some to refer here to the lordship of civil rulers, or to any concrete representative of such lordship. Others believe that the reference is to angels, either good or evil, as representing some form of supernatural power and dominion, and the reference in the context to Michael, the archangel, not bringing a railing judgment even against the devil, may be thought to favour this view. A third explanation is also possible, and is favoured by the mention in &nbsp; Judges 1:4 of ‘our only [[Master]] and Lord, Jesus Christ.’ Those ungodly men, who deny the Lord Jesus, would not hesitate to despise, set at nought, and rail at all manner of glorious lordships and dignities. See Authority, Power. </p> <p> M. S. Terry. </p>
       
== Holman Bible Dictionary <ref name="term_39645" /> ==
&nbsp;Numbers 24:19&nbsp;Daniel 7:6&nbsp;7:12&nbsp;7:14&nbsp;1 Kings 4:24&nbsp;1 Kings 9:19&nbsp;Genesis 1:26&nbsp;1:28&nbsp;Psalm 8:6&nbsp;Genesis 37:8&nbsp;Judges 14:4&nbsp;Nehemiah 9:28&nbsp;Psalm 72:8&nbsp;Daniel 4:3&nbsp;4:34&nbsp;Romans 7:1&nbsp;Psalm 119:113&nbsp;Romans 6:14&nbsp;Romans 6:9&nbsp;Colossians 1:16
       
== King James Dictionary <ref name="term_59572" /> ==
<p> DOMINION, n. L. See Dominant. </p> 1. Sovereign or supreme authority the power of governing and controlling. <p> The dominion of the Most High is an everlasting dominion. &nbsp;Daniel 4 . </p> 2. Power to direct, control, use and dispose of at pleasure right of possession and use without being accountable as the private dominion of individuals. 3. Territory under a government region country district governed, or within the limits of the authority of a prince or state as the British dominions. 4. [[Government]] right of governing. [[Jamaica]] is under the dominion of Great Britain. 5. Predominance ascendant. 6. An order of angels. <p> Whether they be thrones, or dominions, or principalities, or powers. &nbsp;Colossians 1 . </p> 7. [[Persons]] governed. <p> Judah was his sanctuary [[Israel]] his dominion. &nbsp;Psalms 114 . </p>
       
== Webster's Dictionary <ref name="term_113118" /> ==
<p> '''(1):''' ''' (''' n.) [[Superior]] prominence; predominance; ascendency. </p> <p> '''(2):''' ''' (''' n.) That which is governed; territory over which authority is exercised; the tract, district, or county, considered as subject; as, the dominions of a king. Also used figuratively; as, the dominion of the passions. </p> <p> '''(3):''' ''' (''' n.) A supposed high order of angels; dominations. See Domination, 3. </p> <p> '''(4):''' ''' (''' n.) Sovereign or supreme authority; the power of governing and controlling; independent right of possession, use, and control; sovereignty; supremacy. </p>
       
== International Standard Bible Encyclopedia <ref name="term_3101" /> ==
<p> '''''dō̇''''' -'''''min´yun''''' : In &nbsp;Ephesians 1:21; &nbsp;Colossians 1:16 the word so translated ( κυριότης , <i> '''''kuriótēs''''' </i> ) appears to denote a rank or order of angels. The same word is probably to be so interpreted in &nbsp;Judges 1:8 (the King James Version and the Revised Version (British and American) "dominion"), and in &nbsp; 2 Peter 2:10 (the King James Version "government," the Revised Version (British and American) "dominion"). See [[Angel]] . </p>
       
==References ==
<references>


Dominion <ref name="term_55591" />
<ref name="term_55593"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/dominion Dominion from Hastings' Dictionary of the New Testament]</ref>
<p> <b> [[Dominion.]] </b> —The word ‘dominion’ occurs only once in the Authorized Version of the Gospels, as part of the phrase ‘exercise dominion over’ (κατακυριεύουσιν), in that passage in the [[Gospel]] of Matthew (&nbsp;Matthew 20:25) which records our Lord’s reply to the ambitious request of [[Salome]] on behalf of her sons, and the words which He addressed to the disciples at the time. The Revised Version [[Nt]] 1881, [[Ot]] 1885 of this passage, as of the parallel text in Mark (&nbsp;Mark 10:42), is ‘lord it over.’ The same idea is expressed in a similar passage in Luke (&nbsp;Luke 22:25), which gives Christ’s words at the Last Supper with reference to the dispute among His disciples as to precedence, by the simple verb κυριεύουσιν, ‘exercise lordship over’ ( Revised Version [[Nt]] 1881, [[Ot]] 1885 ‘have lordship over’). </p> <p> Again, in all three passages the verbs which are so translated are followed in the parallel clause of the verse by the words ‘exercise authority over’ or ‘upon’ (&nbsp;Matthew 20:25 Authorized Version and Revised Version [[Nt]] 1881, [[Ot]] 1885 || &nbsp;Mark 10:42 Authorized Version and Revised Version [[Nt]] 1881, [[Ot]] 1885, &nbsp;Luke 22:25 Authorized Version), ‘have authority over’ (&nbsp;Luke 22:23 Revised Version [[Nt]] 1881, [[Ot]] 1885), representing the words of the original κατεξουσιάζουσιν, ἐξουσιάζοντες. The word ‘authority’ (ἐξουσία) and the verbs formed from it thus suggest themselves for consideration in connexion with the word rendered ‘dominion’ in the passage in Matthew. </p> <p> <b> 1. </b> The passages quoted from the Synoptics illustrate a characteristic feature of the Gospels, the manner in which they represent Jesus as postponing the assertion of His kingly rights, and, in connexion with this, the express teaching which they attribute to Him as to the nature of the dominion which He claimed. Thus, as He withstood the temptation of Satan (&nbsp;Luke 4:6) to assume the royal sceptre which belonged to Him as Son of God, and to reign as the Divinely appointed king of a visible and temporal realm, so He resisted, as a repetition of that temptation, every suggestion or appeal that was made to Him, by the people or by His disciples, formally and publicly to appear as the Messiah. He would not suffer the people of [[Galilee]] to make Him a king (&nbsp;John 6:15). He declared to [[Pilate]] that, although royal authority was His by right, His kingdom was ‘not of this world, and was therefore not to be won or maintained and defended by temporal weapons (&nbsp;John 18:36-37). </p> <p> Now the texts which have been quoted from the Synoptics may be regarded as the <i> loci classici </i> of the teaching of Jesus with reference to the nature of the sovereignty claimed by Him, and to the principle of that spiritual dominion of which He spoke. They occur in connexion with what the [[Gospels]] tell us regarding the Messianic expectations of the Twelve, who, like most of their countrymen, anticipated in the near, and even, at times, in the immediate, future, the visible establishment of the personal reign of Christ as Prince of the House of David. They were addressed to the disciples at the close of Christ’s ministry, in the one case in the course of His last journey to Jerusalem, in the other in connexion with the dispute at the Last Supper as to who should be accounted the greatest. The answer of Jesus in both cases—to the ambitious request of Salome, and to the dispute among the disciples—was the same, and the principle which He laid down was to this effect. For [[Master]] and for disciple the question of dominion is totally different from that which is agitated by the ambition of the world. Among the princes of the [[Gentiles]] the way to power and authority is the path of worldly ambition and self-assertion. It is not so in the [[Kingdom]] of God. There not self-assertion but self-denial is the way to supremacy. The way to dominion is the way of service. Places of supremacy there certainly are in the Kingdom of God, and they are reserved ‘for those for whom they are prepared’ of the Father. But they are allotted upon a definite, intelligible principle, and that not of favouritism but of spiritual character. They who shall hold rank nearest to Christ in His Kingdom are they who shall most closely resemble Him in respect of lowliness, self-denial, and humble service. For disciple and for Master the law is the same in this respect, that ‘he that humbleth himself shall be exalted.’ So Christ is ‘among you as he that serveth’ (&nbsp;Luke 22:27). In laying down the principle, Jesus illustrated it by reference to His own mission. ‘The Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many’ (&nbsp;Matthew 20:28 || &nbsp;Mark 10:45). And here as elsewhere the disciple must be as his Master, attaining his place in the Kingdom only by the way of self-humiliation, self-denial, self-sacrifice. </p> <p> <b> 2. </b> The use in these passages, in immediate connexion with the idea of dominion, of the words ‘have authority over,’ ‘exercise authority over’ (ἐξουσίαζουσιν, ἐξουσιάζοντες), calls for some reference to the power or authority (ἐξουσία) attributed to Christ in connexion with His humiliation as well as with His exaltation. That during His ministry He possessed and exercised very complete and far-reaching authority, dominion in the sense of ἐξουσία, the natural synonym of κυριότης, ‘lordship,’ ‘dominion,’ is distinctly testified by all the Gospels. </p> <p> [[Lordship]] (κυριότης) was expressly claimed by Him even in connexion with His state of humiliation. Thus, in controversy with the Pharisees, He claimed to be Lord of the Sabbath, and, as such, to be entitled to interpret the [[Sabbath]] law (&nbsp;Matthew 12:8 || &nbsp;Mark 2:28 || &nbsp;Luke 6:5). St. Luke tells us in his account of the healing of the paralytic, that ‘the power of the Lord was present to heal’ (&nbsp;Luke 5:17). The message to the owners of the ass on which Jesus rode to [[Jerusalem]] was ‘The Lord hath need of him’ (&nbsp;Matthew 21:3 || &nbsp;Mark 11:3 || &nbsp;Luke 19:31; &nbsp;Luke 19:34). When Jesus had washed the disciples’ feet, and was applying the lesson of that incident, He said, ‘Ye call me Master and Lord: and ye say well; for so [[I]] am’ (&nbsp;John 13:13). </p> <p> As Son of Man, He was invested with special power (ἐξουσία) to work miracles. As such He is represented as exercising a delegated authority, acting according to His Father’s will (&nbsp;John 5:30 ff.), but that with a spontaneity and directness unknown before. Such was His power over unclean spirits that they trembled and cried out at His approach, and were compelled to yield instant though fearful and reluctant obedience to His command (&nbsp;Mark 1:27 || &nbsp;Luke 4:36). With a word He controlled the winds and waves (&nbsp;Matthew 8:26-31 || &nbsp;Mark 4:39-41 || &nbsp;Luke 8:24-25). So wide and great was His authority over the powers of life and death, that His word, even though spoken at a distance, was sufficient to effect an instantaneous cure, as when His word of assurance spoken at [[Cana]] to the nobleman was followed immediately by the cure of his child who lay sick at [[Capernaum]] (&nbsp;John 4:50); and when He confirmed the faith of the centurion, who likened Christ’s power over disease to his own authority over his soldiers, by speaking the word which healed his servant (&nbsp;Matthew 8:8-13 || &nbsp;Luke 7:6-10). Three times He raised the dead with a word: in the case of the widow’s son (&nbsp;Luke 7:11-16), in that of Jairus’ daughter (&nbsp;Matthew 9:18-26 || &nbsp;Mark 5:21-43 || &nbsp;Luke 8:40-56), and in that of [[Lazarus]] (&nbsp;John 11:1-44). He could even delegate to others His power over unclean spirits and to heal disease, as He did in His mission, first of the Twelve, and again of the Seventy disciples (&nbsp;Matthew 10:5 ff. || &nbsp;Mark 6:7 ff. || &nbsp;Luke 9:1-6; &nbsp;Luke 10:1-16). Again, He claimed and exercised power on earth to forgive sins (&nbsp;Matthew 9:6 || &nbsp;Mark 2:10 || &nbsp;Luke 5:24, cf. &nbsp;Luke 7:48). </p> <p> <b> 3. </b> According to the Johannine discourses, Jesus declared that the Father had committed to Him power to execute judgment ‘because he is the Son of Man’ (&nbsp;John 5:27). This function refers specially to His state of exaltation. He came not to judge, but to save the world (&nbsp;John 12:47); [[‘I]] judge no man,’ He said to the [[Jews]] (&nbsp;John 8:15). At the same time His work and teaching, even His very presence in the world, meant a judgment, inasmuch as they compelled men to declare themselves either for or against Christ, and so pass judgment upon themselves (cf. &nbsp;John 9:39); and as Jesus said Himself, ‘The word that [[I]] have spoken, the same shall judge him in the last day’ (&nbsp;John 12:48). To Jesus as Son of Man all judgment and authority and power have been committed. All things are given into His hands (&nbsp;Matthew 11:27, &nbsp;John 3:35 || &nbsp;John 13:2), that He may guide and strengthen His Church (&nbsp;Matthew 28:18), and at His second coming appear as the Judge of all nations (&nbsp;Matthew 25:31 ff.). It is He who is to pass the final sentence upon the just and upon the unjust. On that day He will say to those who have falsely called Him ‘Lord, Lord,’ [[‘I]] know you not’ (&nbsp;Matthew 7:22-23). He will open to His faithful ones the door to the eternal festival of joy, but will close the door of the heavenly marriage feast on ‘the unfaithful’ (&nbsp;Matthew 7:22-23; &nbsp;Matthew 25:11-12, &nbsp;Luke 13:27-29). ‘He shall sit upon the throne of his glory, and before him shall be gathered all nations’ (&nbsp;Matthew 25:31-32). In connexion with these predictions of the events of the Day of Judgment, Jesus says: ‘The Son of Man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them that do iniquity’ (&nbsp;Matthew 13:41). The angels are thus represented as being subject to the dominion of Christ in His exaltation, as His servants, obeying His behests; as even during His life on earth they appeared as ministering spirits obedient to His command, and waiting upon Him as courtiers upon their Sovereign (&nbsp;Matthew 4:11; &nbsp;Matthew 26:53, &nbsp;Luke 22:43). </p> <p> Lastly, as the fruit of His work of redemption, and as part of the glory which He has won by His perfect submission to the Father’s will, there is given to Him, in that time of waiting which must pass before the final completion of His kingdom, ‘all power in heaven and on earth’ (&nbsp;Matthew 28:18), as the Father has ‘given him power over all flesh, that he should give eternal life to as many as he has given him’ (&nbsp;John 17:2; cf. &nbsp;John 10:28). See also Power. </p> <p> Literature.—Cremer, <i> Bib.-Theol. Lex. s.vv. </i> ἐξουσία, κὐριος, κυριοτης; Grimm-Thayer, <i> Lex. [[Nt,]] s.vv. </i> κατακυριεῦω, ἑξουσια, κύριος, κυριεύω; [[H.]] [[J.]] Holtzmann, <i> Lehrbuch der [[Nt]] Theol </i> . i. 319 f., ii. 409 ff.; Wendt, <i> The Teaching of Jesus </i> , ii. 276; Beyschlag, <i> [[Nt]] [[Theology]] </i> , i. 59–191, 241; <i> Comm </i> . of Meyer and Alford. </p> <p> Hugh [[H.]] Currie. </p>
       
 
<ref name="term_77271"> [https://bibleportal.com/dictionary/vine-s-expository-dictionary-of-nt-words/dominion Dominion from Vine's Expository Dictionary of NT Words]</ref>
== References ==
       
<references>
<ref name="term_50675"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-bible/dominion Dominion from Hastings' Dictionary of the Bible]</ref>
<ref name="term_55591"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/dominion+(2) Dominion from Hastings' Dictionary of the New Testament]</ref>
       
<ref name="term_39645"> [https://bibleportal.com/dictionary/holman-bible-dictionary/dominion Dominion from Holman Bible Dictionary]</ref>
       
<ref name="term_59572"> [https://bibleportal.com/dictionary/king-james-dictionary/dominion Dominion from King James Dictionary]</ref>
       
<ref name="term_113118"> [https://bibleportal.com/dictionary/webster-s-dictionary/dominion Dominion from Webster's Dictionary]</ref>
       
<ref name="term_3101"> [https://bibleportal.com/encyclopedia/international-standard-bible-encyclopedia/dominion Dominion from International Standard Bible Encyclopedia]</ref>
       
</references>
</references>

Revision as of 10:52, 13 October 2021

Hastings' Dictionary of the New Testament [1]

This word is used, though not invariably, in the translation of three Gr. expressions: (1) the verb κυριεύειν, ‘to be lord of,’ ‘to have dominion over’ ( Romans 6:9;  Romans 6:14;  Romans 7:1 Authorized Versionand Revised Version;  2 Corinthians 1:24, Authorized Version, where Revised Versionhas ‘have lordship’); (2) τὸ κράτος; (3) κυριότης.

τὸ κράτος is rendered thus in the doxologies in  1 Peter 4:11;  1 Peter 5:11,  Judges 1:25,  Revelation 1:6;  Revelation 5:13 (Revised Version). In the only other doxology where it occurs ( 1 Timothy 6:16) Revised Versionstrangely retains ‘power’ of Authorized Version. Lightfoot (on  Colossians 1:11) says that ‘the word κράτος in the NT is applied solely to God,’ Thayer (s. v. δύναμις), more cautiously, that the word is used ‘in the NT chiefly of God’;  Hebrews 2:14 is an exception.

κυριότης) is found in four passages, viz.  Ephesians 1:21,  Colossians 1:16 (plural),  Judges 1:8,  2 Peter 2:10; Revised Versionin all cases gives ‘dominion,’ Authorized Versionin the first three, and in the margin of  2 Peter 2:10 (text, ‘government’). In Eph. and Col. a class of angels is meant (Milton’s ‘Dominations’) with which compare  1 Corinthians 8:5, where angels are called κύριοι (Thayer Grimm’s Gr.-Eng. Lexicon of the NT, tr. Thayer, Lexicon, s.v. κυριότης). The meaning of the word in Peter and Jude presents some difficulty. ( a ) Many suppose that here also angels are referred to, which  2 Peter 2:11 and the reference to the sin of the Sodomites seem to support. Cremer ( Lexicon, s.v. κυριότης) says that in Peter evil angels are implied from the context, though not in Jude. But, as Bennett (Century Bible: ‘The General Epistles,’ 1901, p. 334) points out, ‘it does not seem likely that blasphemy against angels would be so conspicuous a sin of licentious men as to call forth this emphatic condemnation.’ ( b ) κυριότης may be understood of the power and majesty of God (Bigg, St. Peter and St. Jude [ International Critical Commentary , 1901], p. 279), or the Lordship of Christ, in support of which  2 Peter 2:1;  2 Peter 2:6,  Judges 1:4;  Judges 1:15 may be quoted. ( c ) It may refer to authorities in the Church whose legitimate power these men despised and spoke against. Bennett inclines to this interpretation in Jude and regards it as included also in 2 Peter, where he gives the general principle of the argument thus: when good angels withstand dignities, i.e. evil angels, although the good are the more powerful, they do not abuse their opponents; how absurd and wicked for evil men to abuse good angels, or perhaps even the legitimate Church authorities. J. R. Lumby (in Speaker’s Commentary  : ‘Heb. to Rev.,’ 1881, p. 395) combines ( b ) and ( c ) above: ‘the railing at dignities, though its first exhibition might be made against the Apostles and those set in authority in the Church, yet went further and resulted in the denial of our only Master, God Himself, whose dominion these sinners were disregarding, and our Lord Jesus Christ, whose glory these men speak evil of or rail at.’

In the Revised Versionof  1 Timothy 2:12 αὐθεντεῖν ἀνδρός is translated ‘to have dominion over,’ Authorized Version‘to usurp authority over.’ See also articlePrincipality.

W. H. Dundas.

Vine's Expository Dictionary of NT Words [2]

A — 1: κράτος (Strong'S #2904 — Noun Neuter — kratos — krat'-os )

"force, strength, might," more especially "manifested power," is derived from a root kra---, "to perfect, to complete:" "creator" is probably connected. It also signifies "dominion," and is so rendered frequently in doxologies,  1 Peter 4:11;  5:11;  Jude 1:25;  Revelation 1:6;  5:13 (RV); in   1 Timothy 6:16 , and  Hebrews 2:14 it is translated "power." See Might , Power , Strength.

A — 2: κυριότης (Strong'S #2963 — Noun Feminine — kuriotes — koo-ree-ot'-ace )

denotes "lordship" (kurios, "a lord"), "power, dominion," whether angelic or human,  Ephesians 1:21;  Colossians 1:16;  2 Peter 2:10 (RV, for AV, "government");   Jude 1:8 . In Eph. and Col. it indicates a grade in the angelic orders, in which it stands second.

B — 1: κυριεύω (Strong'S #2961 — Verb — kurieuo — koo-ree-yoo'-o )

"to be lord over, rule over, have dominion over" (akin to A, No. 2), is used of (a) Divine authority over men,  Romans 14:9 , "might be Lord;" (b) human authority over men,  Luke 22:25 , "lordship,"  1 Timothy 6:15 , "lords" (RV, marg., "them that rule as lords"); (c) the permanent immunity of Christ from the "dominion" of death,  Romans 6:9; (d) the deliverance of the believer from the "dominion" of sin,  Romans 6:14; (e) the "dominion" of law over men,  Romans 7:1; (f) the "dominion" of a person over the faith of other believers,  2 Corinthians 1:24 (RV, "lordship"). See Lord.

B — 2: κατακυριεύω (Strong'S #2634 — Verb — katakurieuo — kat-ak-oo-ree-yoo'-o )

kata, "down" (intensive), and No. 1, "to exercise, or gain, dominion over, to lord it over," is used of (a) the "lordship" of gentile rulers,  Matthew 20:25 , AV, "exercise dominion," RV, "lord it;"  Mark 10:42 , AV, "exercise lordship," RV, "lord it;" (b) the power of demons over men,  Acts 19:16 , AV, "overcame," RV, "mastered;" (c) of the evil of elders in "lording" it over the saints under their spiritual care,  1 Peter 5:3 . See Lordship , Overcome.

 1 Timothy 2:12Authority

Hastings' Dictionary of the Bible [3]

Dominion . Lordship, or the possession and exercise of the power to rule. In   Colossians 1:16 the word is used in the plural, along with ‘thrones, principalities, and powers,’ to denote supernatural beings possessed of the power of lordship, and ranking as so many kings, princes, and potentates of the heavenly regions. The same word in the singular, and inessentially the same meaning, appears in   Ephesians 1:21 , where allusion is made to the exaltation of Christ ‘far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come.’ There is no necessary reference in either of these texts to evil angels, but a comparison of what is written in   Ephesians 2:2;   Ephesians 6:12 shows that ‘the spiritual hosts of wickedness in the heavenly places’ need not be excluded. Similar indefiniteness is apparent in the other two passages,   2 Peter 2:10 ,   Judges 1:8 , where the same word is found. It is understood by some to refer here to the lordship of civil rulers, or to any concrete representative of such lordship. Others believe that the reference is to angels, either good or evil, as representing some form of supernatural power and dominion, and the reference in the context to Michael, the archangel, not bringing a railing judgment even against the devil, may be thought to favour this view. A third explanation is also possible, and is favoured by the mention in   Judges 1:4 of ‘our only Master and Lord, Jesus Christ.’ Those ungodly men, who deny the Lord Jesus, would not hesitate to despise, set at nought, and rail at all manner of glorious lordships and dignities. See Authority, Power.

M. S. Terry.

Holman Bible Dictionary [4]

 Numbers 24:19 Daniel 7:6 7:12 7:14 1 Kings 4:24 1 Kings 9:19 Genesis 1:26 1:28 Psalm 8:6 Genesis 37:8 Judges 14:4 Nehemiah 9:28 Psalm 72:8 Daniel 4:3 4:34 Romans 7:1 Psalm 119:113 Romans 6:14 Romans 6:9 Colossians 1:16

King James Dictionary [5]

DOMINION, n. L. See Dominant.

1. Sovereign or supreme authority the power of governing and controlling.

The dominion of the Most High is an everlasting dominion.  Daniel 4 .

2. Power to direct, control, use and dispose of at pleasure right of possession and use without being accountable as the private dominion of individuals. 3. Territory under a government region country district governed, or within the limits of the authority of a prince or state as the British dominions. 4. Government right of governing. Jamaica is under the dominion of Great Britain. 5. Predominance ascendant. 6. An order of angels.

Whether they be thrones, or dominions, or principalities, or powers.  Colossians 1 .

7. Persons governed.

Judah was his sanctuary Israel his dominion.  Psalms 114 .

Webster's Dictionary [6]

(1): ( n.) Superior prominence; predominance; ascendency.

(2): ( n.) That which is governed; territory over which authority is exercised; the tract, district, or county, considered as subject; as, the dominions of a king. Also used figuratively; as, the dominion of the passions.

(3): ( n.) A supposed high order of angels; dominations. See Domination, 3.

(4): ( n.) Sovereign or supreme authority; the power of governing and controlling; independent right of possession, use, and control; sovereignty; supremacy.

International Standard Bible Encyclopedia [7]

dō̇ -min´yun : In  Ephesians 1:21;  Colossians 1:16 the word so translated ( κυριότης , kuriótēs ) appears to denote a rank or order of angels. The same word is probably to be so interpreted in  Judges 1:8 (the King James Version and the Revised Version (British and American) "dominion"), and in   2 Peter 2:10 (the King James Version "government," the Revised Version (British and American) "dominion"). See Angel .

References

  1. ↑ Dominion from Hastings' Dictionary of the New Testament
  2. ↑ Dominion from Vine's Expository Dictionary of NT Words
  3. ↑ Dominion from Hastings' Dictionary of the Bible
  4. ↑ Dominion from Holman Bible Dictionary
  5. ↑ Dominion from King James Dictionary
  6. ↑ Dominion from Webster's Dictionary
  7. ↑ Dominion from International Standard Bible Encyclopedia
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