Hebrews 4:14

Jesus Our Compassionate High Priest

4:14 Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession.

Hebrews 8:1

The High Priest of a Better Covenant

8:1 Now the main point of what we are saying is this: ¹  We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven, ² 

Hebrews 10:12

10:12 But when this priest ³  had offered one sacrifice for sins for all time, he sat down at the right hand ⁴  of God,

Hebrews 12:2

12:2 keeping our eyes fixed on Jesus, the pioneer and perfecter of our faith. For the joy set out for him he endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God. ⁵ 

Psalms 110:1

Psalm 110 ⁶ 

A psalm of David.

110:1 Here is the Lord’s proclamation ⁷  to my lord: ⁸ 

“Sit down at my right hand ⁹  until I make your enemies your footstool!” ¹⁰ 

Matthew 22:24

22:24 “Teacher, Moses said, ‘If a man dies without having children, his brother must marry the widow and father children ¹¹  for his brother.’ ¹² 

Mark 16:19

16:19 After the Lord Jesus had spoken to them, he was taken up into heaven and sat down at the right hand of God.

Luke 20:42-43

20:42 For David himself says in the book of Psalms,

‘The Lord said to my ¹³  lord,

“Sit at my right hand,

20:43 until I make your enemies a footstool for your feet.”’ ¹⁴ 

Acts 2:33

2:33 So then, exalted ¹⁵  to the right hand ¹⁶  of God, and having received ¹⁷  the promise of the Holy Spirit ¹⁸  from the Father, he has poured out ¹⁹  what you both see and hear.

Acts 7:56

7:56 “Look!” he said. ²⁰  “I see the heavens opened, and the Son of Man standing at the right hand of God!”

Romans 8:34

8:34 Who is the one who will condemn? Christ ²¹  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

Ephesians 1:20-22

1:20 This power ²²  he exercised ²³  in Christ when he raised him ²⁴  from the dead and seated him ²⁵  at his right hand in the heavenly realms ²⁶  1:21 far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come. 1:22 And God ²⁷  put ²⁸  all things under Christ’s ²⁹  feet, ³⁰  and he gave him to the church as head over all things. ³¹ 

Colossians 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Colossians 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ³²  minds ³³  as expressed through ³⁴  your evil deeds,

Colossians 3:22

3:22 Slaves, ³⁵  obey your earthly ³⁶  masters in every respect, not only when they are watching – like those who are strictly people-pleasers – but with a sincere heart, fearing the Lord.

Revelation 3:21

3:21 I will grant the one ³⁷  who conquers ³⁸  permission ³⁹  to sit with me on my throne, just as I too conquered ⁴⁰  and sat down with my Father on his throne.

[8:1]  ¹ tn Grk “the main point of the things being said.”

[8:1]  ² sn An allusion to Ps 110:1; see Heb 1:3, 13.

[10:12]  ³ tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.

[10:12]  ⁴ sn An allusion to Ps 110:1.

[12:2]  ⁵ sn An allusion to Ps 110:1.

[110:1]  ⁶ sn Psalm 110. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1, the second in v. 4. In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.

[110:1]  ⁷ tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ⁸ sn My lord. In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court. In the course of time the psalm is applied to each successive king in the dynasty and ultimately to the ideal Davidic king. NT references to the psalm understand David to be speaking about his “lord,” the Messiah. (See Matt 22:43-45; Mark 12:36-37; Luke 20:42-44; Acts 2:34-35).

[110:1]  ⁹ tn To sit at the “right hand” of the king was an honor (see 1 Kgs 2:19). In Ugaritic myth (CTA 4 v. 108-10) the artisan god Kothar-and Khasis is described as sitting at the right hand of the storm god Baal. See G. R. Driver, Canaanite Myths and Legends, 61-62.

[110:1]  ¹⁰ sn When the Lord made his covenant with David, he promised to subdue the king’s enemies (see 2 Sam 7:9-11; Ps 89:22-23).

[22:24]  ¹¹ tn Grk “and raise up seed,” an idiom for fathering children (L&N 23.59).

[22:24]  ¹² sn A quotation from Deut 25:5. This practice is called levirate marriage (see also Ruth 4:1-12; Mishnah, m. Yevamot; Josephus, Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10. The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.

[20:42]  ¹³ sn The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.

[20:43]  ¹⁴ sn A quotation from Ps 110:1.

[2:33]  ¹⁵ tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.

[2:33]  ¹⁶ sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.

[2:33]  ¹⁷ tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.

[2:33]  ¹⁸ tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.

[2:33]  ¹⁹ sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.

[7:56]  ²⁰ tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[8:34]  ²¹ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[1:20]  ²² tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ²³ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ²⁴ tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.

[1:20]  ²⁵ tc The majority of mss, especially the Western and Byzantine mss (D F G Ψ Ï b r Ambst), have the indicative ἐκάθισεν (ekaqisen, “he seated”) for καθίσας (kaqisa", “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enhrghsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in Ì^92vid א A B 0278 33 81 1175 1505 1739 1881 2464 al), on the other hand, is coordinate with ἐγείρας (egeiras) and as such provides evidence of God’s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording, accomplished by an early “Western” scribe, which made its way in the Byzantine text.

[1:20]  ²⁶ sn Eph 1:19-20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11.

[1:22]  ²⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ²⁸ tn Grk “subjected.”

[1:22]  ²⁹ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ³⁰ sn An allusion to Ps 8:6.

[1:22]  ³¹ tn Grk “and he gave him as head over all things to the church.”

[1:21]  ³² tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ³³ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ³⁴ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[3:22]  ³⁵ tn On this word here and in 4:1, see the note on “fellow slave” in 1:7.

[3:22]  ³⁶ tn The prepositional phrase κατὰ σάρκα (kata sarka) does not necessarily qualify the masters as earthly or human (as opposed to the Master in heaven, the Lord), but could also refer to the sphere in which “the service-relation holds true.” See BDAG 577 s.v. κύριος 1.b.

[3:21]  ³⁷ tn Grk “The one who conquers, to him I will grant.”

[3:21]  ³⁸ tn Or “who is victorious”; traditionally, “who overcomes.”

[3:21]  ³⁹ tn Grk “I will give [grant] to him.”

[3:21]  ⁴⁰ tn Or “have been victorious”; traditionally, “have overcome.”