Mazmur 110:1

Psalm 110 ¹ 

A psalm of David.

110:1 Here is the Lord’s proclamation ²  to my lord: ³ 

“Sit down at my right hand ⁴  until I make your enemies your footstool!” ⁵ 

Matius 22:44

22:44 ‘The Lord said to my lord, ⁶ 

“Sit at my right hand,

until I put your enemies under your feet”’? ⁷ 

Matius 26:64

26:64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand ⁸  of the Power ⁹  and coming on the clouds of heaven.” ¹⁰ 

Markus 12:36

12:36 David himself, by the Holy Spirit, said,

‘The Lord said to my lord, ¹¹ 

“Sit at my right hand,

until I put your enemies under your feet.”’ ¹² 

Markus 14:62

14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand ¹³  of the Power ¹⁴  and coming with the clouds of heaven.” ¹⁵ 

Markus 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.

Lukas 20:42

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

‘The Lord said to my ¹⁶  lord,

“Sit at my right hand,

Lukas 22:69

22:69 But from now on ¹⁷  the Son of Man will be seated at the right hand ¹⁸  of the power ¹⁹  of God.”

Kisah Para Rasul 2:34

2:34 For David did not ascend into heaven, but he himself says,

‘The Lord said to my lord,

“Sit ²⁰  at my right hand

Kisah Para Rasul 7:55

7:55 But Stephen, ²¹  full ²²  of the Holy Spirit, looked intently ²³  toward heaven and saw the glory of God, and Jesus standing ²⁴  at the right hand of God.

Roma 8:34

8:34 Who is the one who will condemn? Christ ²⁵  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.

Efesus 1:20

1:20 This power ²⁶  he exercised ²⁷  in Christ when he raised him ²⁸  from the dead and seated him ²⁹  at his right hand in the heavenly realms ³⁰ 

Efesus 4:10

4:10 He, the very one ³¹  who descended, is also the one who ascended above all the heavens, in order to fill all things.

Ibrani 1:3

1:3 The Son is ³²  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ³³  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ³⁴ 

Ibrani 1:13

1:13 But to which of the angels ³⁵  has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”? ³⁶ 

Ibrani 8:1

The High Priest of a Better Covenant

8:1 Now the main point of what we are saying is this: ³⁷  We have such a high priest, one who sat down at the right hand of the throne of the Majesty in heaven, ³⁸ 

Ibrani 10:12

10:12 But when this priest ³⁹  had offered one sacrifice for sins for all time, he sat down at the right hand ⁴⁰  of God,

Ibrani 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. ⁴¹ 

Ibrani 12:1

The Lord’s Discipline

12:1 Therefore, since we are surrounded by such a great cloud of witnesses, ⁴²  we must get rid of every weight and the sin that clings so closely, and run with endurance the race set out for us,

Pengkhotbah 3:22

3:22 So I perceived there is nothing better than for people ⁴³  to enjoy their work, ⁴⁴ 

because that is their ⁴⁵  reward;

for who can show them what the future holds? ⁴⁶ 

[110:1]  ¹ 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]  ² tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ³ 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]  ⁴ 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]  sn The Lord’s invitation to the Davidic king to sit down at his right hand reflects the king’s position as the Lord’s vice-regent.

[110:1]  ⁵ 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).

[22:44]  ⁶ 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.

[22:44]  ⁷ sn A quotation from Ps 110:1.

[26:64]  ⁸ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[26:64]  ⁹ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[26:64]  ¹⁰ sn An allusion to Dan 7:13 (see also Matt 24:30).

[12:36]  ¹¹ 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.

[12:36]  ¹² sn A quotation from Ps 110:1.

[14:62]  ¹³ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[14:62]  ¹⁴ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[14:62]  ¹⁵ sn An allusion to Dan 7:13.

[20:42]  ¹⁶ 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.

[22:69]  ¹⁷ sn From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.

[22:69]  ¹⁸ sn Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

[22:69]  ¹⁹ sn The expression the right hand of the power of God is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

[2:34]  ²⁰ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[7:55]  ²¹ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ²² tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ²³ tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.

[7:55]  ²⁴ sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.

[8:34]  ²⁵ 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.

[8:34]  tn Grk “who also.”

[1:20]  ²⁶ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ²⁷ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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.

[4:10]  ³¹ tn The Greek text lays specific emphasis on “He” through the use of the intensive pronoun, αὐτός (autos). This is reflected in the English translation through the use of “the very one.”

[1:3]  ³² tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

[1:3]  ³³ tn Grk “by the word of his power.”

[1:3]  ³⁴ sn An allusion to Ps 110:1, quoted often in Hebrews.

[1:13]  ³⁵ sn The parallel phrases to which of the angels in vv. 5 and 13 show the unity of this series of quotations (vv. 5-14) in revealing the superiority of the Son over angels (v. 4).

[1:13]  ³⁶ sn A quotation from Ps 110:1.

[8:1]  ³⁷ tn Grk “the main point of the things being said.”

[8:1]  ³⁸ sn An allusion to Ps 110:1; see Heb 1:3, 13.

[10:12]  ³⁹ 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]  ⁴⁰ sn An allusion to Ps 110:1.

[12:2]  ⁴¹ sn An allusion to Ps 110:1.

[12:1]  ⁴² tn Grk “having such a great cloud of witnesses surrounding us.”

[3:22]  ⁴³ tn Heb “man.”

[3:22]  ⁴⁴ tn Heb “his works.”

[3:22]  ⁴⁵ tn Heb “his.”

[3:22]  ⁴⁶ tn Heb “what will be after him” (cf. KJV, NASB, NIV) or “afterward” (cf. NJPS).