Efesus 4:8-10

4:8 Therefore it says, “When he ascended on high he captured ¹  captives; he gave gifts to men.” ²  4:9 Now what is the meaning of “he ascended,” except that he also descended ³  to the lower regions, ⁴  namely, the earth? ⁵  4:10 He, the very one ⁶  who descended, is also the one who ascended above all the heavens, in order to fill all things.

Mazmur 110:1

Psalm 110 ⁷ 

A psalm of David.

110:1 Here is the Lord’s proclamation ⁸  to my lord: ⁹ 

“Sit down at my right hand ¹⁰  until I make your enemies your footstool!” ¹¹ 

Matius 22:43-45

22:43 He said to them, “How then does David by the Spirit call him ‘Lord,’ saying,

22:44 ‘The Lord said to my lord, ¹² 

“Sit at my right hand,

until I put your enemies under your feet”’? ¹³ 

22:45 If David then calls him ‘Lord,’ how can he be his son?” ¹⁴ 

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 ¹⁵  of the Power ¹⁶  and coming on the clouds of heaven.” ¹⁷ 

Matius 28:18

28:18 Then Jesus came up and said to them, ¹⁸  “All authority in heaven and on earth has been given to me.

Markus 14:62

14:62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand ¹⁹  of the Power ²⁰  and coming with the clouds of heaven.” ²¹ 

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.

Yohanes 17:1-5

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ²²  to heaven ²³  and said, “Father, the time ²⁴  has come. Glorify your Son, so that your ²⁵  Son may glorify you – 17:2 just as you have given him authority over all humanity, ²⁶  so that he may give eternal life to everyone you have given him. ²⁷  17:3 Now this ²⁸  is eternal life ²⁹  – that they know you, the only true God, and Jesus Christ, ³⁰  whom you sent. 17:4 I glorified you on earth by completing ³¹  the work you gave me to do. ³²  17:5 And now, Father, glorify me at your side ³³  with the glory I had with you before the world was created. ³⁴ 

Kisah Para Rasul 2:34-36

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

‘The Lord said to my lord,

“Sit ³⁵  at my right hand

2:35 until I make your enemies a footstool ³⁶  for your feet.”’ ³⁷ 

2:36 Therefore let all the house of Israel know beyond a doubt ³⁸  that God has made this Jesus whom you crucified ³⁹  both Lord ⁴⁰  and Christ.” ⁴¹ 

Kisah Para Rasul 5:31

5:31 God exalted him ⁴²  to his right hand as Leader ⁴³  and Savior, to give repentance to Israel and forgiveness of sins. ⁴⁴ 

Kisah Para Rasul 7:55-56

7:55 But Stephen, ⁴⁵  full ⁴⁶  of the Holy Spirit, looked intently ⁴⁷  toward heaven and saw the glory of God, and Jesus standing ⁴⁸  at the right hand of God. 7:56 “Look!” he said. ⁴⁹  “I see the heavens opened, and the Son of Man standing at the right hand of God!”

Roma 8:34

8:34 Who is the one who will condemn? Christ ⁵⁰  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.

Kolose 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.

Ibrani 1:3

1:3 The Son is ⁵¹  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ⁵²  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ⁵³ 

Ibrani 2:9

2:9 but we see Jesus, who was made lower than the angels for a little while, ⁵⁴  now crowned with glory and honor because he suffered death, ⁵⁵  so that by God’s grace he would experience ⁵⁶  death on behalf of everyone.

Ibrani 10:12

10:12 But when this priest ⁵⁷  had offered one sacrifice for sins for all time, he sat down at the right hand ⁵⁸  of God,

Wahyu 1:17

1:17 When ⁵⁹  I saw him I fell down at his feet as though I were dead, but ⁶⁰  he placed his right hand on me and said: “Do not be afraid! I am the first and the last,

Wahyu 5:11-14

5:11 Then ⁶¹  I looked and heard the voice of many angels in a circle around the throne, as well as the living creatures and the elders. Their ⁶²  number was ten thousand times ten thousand ⁶³  – thousands times thousands – 5:12 all of whom ⁶⁴  were singing ⁶⁵  in a loud voice:

“Worthy is the lamb who was killed ⁶⁶ 

to receive power and wealth

and wisdom and might

and honor and glory and praise!”

5:13 Then ⁶⁷  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ⁶⁸ 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ⁶⁹  forever and ever!”

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ⁷⁰  and worshiped.

[4:8]  ¹ tn Grk “he led captive captivity.”

[4:8]  ² sn A quotation which is perhaps ultimately derived from Ps 68:18. However, the wording here differs from that of Ps 68 in both the Hebrew text and the LXX in a few places, the most significant of which is reading “gave gifts to” in place of “received gifts from” as in HT and LXX. It has sometimes been suggested that the author of Ephesians modified the text he was citing in order to better support what he wanted to say here. Such modifications are sometimes found in rabbinic exegesis from this and later periods, but it is also possible that the author was simply citing a variant of Ps 68 known to him but which has not survived outside its quotation here (W. H. Harris, The Descent of Christ [AGJU 32], 104). Another possibility is that the words here, which strongly resemble Ps 68:19 HT and LXX (68:18 ET), are actually part of an early Christian hymn quoted by the author.

[4:9]  ³ tc The majority of mss (א² B C³ Ψ Ï) read πρῶτον (prwton, “first”) here in conjunction with this verb: “he first descended.” The shorter reading, which lacks πρῶτον, should be considered original on the basis of both external and internal evidence: It has strong external support from the Alexandrian and Western texttypes (Ì⁴⁶ א* A C* D F G I^vid 082 6 33 81 1739 1881 pc); internally, the inclusion of πρῶτον is most likely an addition to clarify the sense of the passage.

[4:9]  ⁴ tc The Western texttype (D* F G it) lacks the plural noun μέρη (merh, “regions”); the shorter reading cannot be dismissed out of hand since it is also supported by Ì⁴⁶ (which often has strong affinities, however, with the Western text). The inclusion of the word has strong external support from important, early mss as well as the majority of Byzantine cursives (א A B C D² I Ψ 33 1739 1881 Ï). Certain scribes may have deleted the word, thinking it superfluous; in addition, if the shorter reading were original one would expect to see at least a little variation in clarifying additions to the text. For these reasons the inclusion of μέρη should be regarded as original.

[4:9]  ⁵ tn Grk “to the lower parts of the earth.” This phrase has been variously interpreted: (1) The traditional view understands it as a reference to the underworld (hell), where Jesus is thought to have descended in the three days between his death and resurrection. In this case, “of the earth” would be a partitive genitive. (2) A second option is to translate the phrase “of the earth” as a genitive of apposition: “to the lower parts, namely, the earth” (as in the present translation). Many recent scholars hold this view and argue that it is a reference to the incarnation. (3) A third option, which also sees the phrase “of the earth” as a genitive of apposition, is that the descent in the passage occurs after the ascent rather than before it, and refers to the descent of the Spirit at Pentecost (cf. Acts 4:11-16). Support for this latter view is found in the intertestamental and rabbinic use of Ps 68:18 (quoted in v. 8), which is consistently and solely interpreted as a reference to Moses’ ascent of Mt. Sinai to “capture” the words of the law. The probability, therefore, is that the comments here in v. 9 reflect a polemic against the interpretation of Ps 68:18 in certain circles as a reference to Moses. See W. H. Harris, The Descent of Christ (AGJU 32), 46-54; 171-204.

[4:10]  ⁶ 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.”

[110:1]  ⁷ 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]  ⁸ tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ sn A quotation from Ps 110:1.

[22:45]  ¹⁴ tn Grk “how is he his son?”

[26:64]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ sn An allusion to Dan 7:13 (see also Matt 24:30).

[28:18]  ¹⁸ tn Grk “coming, Jesus spoke to them, saying.” The participle λέγων (legwn, “saying”) is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:62]  ¹⁹ 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]  ²⁰ 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]  ²¹ sn An allusion to Dan 7:13.

[17:1]  ²² tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ²³ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ²⁴ tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ²⁵ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[17:2]  ²⁶ tn Or “all people”; Grk “all flesh.”

[17:2]  ²⁷ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[17:3]  ²⁸ tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.

[17:3]  ²⁹ sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

[17:3]  ³⁰ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[17:4]  ³¹ tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.

[17:4]  sn By completing the work. The idea of Jesus being sent into the world on a mission has been mentioned before, significantly in 3:17. It was even alluded to in the immediately preceding verse here (17:3). The completion of the “work” the Father had sent him to accomplish was mentioned by Jesus in 4:34 and 5:36. What is the nature of the “work” the Father has given the Son to accomplish? It involves the Son’s mission to be the Savior of the world, as 3:17 indicates. But this is accomplished specifically through Jesus’ sacrificial death on the cross (a thought implied by the reference to the Father “giving” the Son in 3:16). It is not without significance that Jesus’ last word from the cross is “It is completed” (19:30).

[17:4]  ³² tn Grk “the work that you gave to me so that I may do it.”

[17:5]  ³³ tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pro" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.

[17:5]  ³⁴ tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

[17:5]  sn It is important to note that although Jesus prayed for a return to the glory he had at the Father’s side before the world was created, he was not praying for a “de-incarnation.” His humanity which he took on at the incarnation (John 1:14) remains, though now glorified.

[2:34]  ³⁵ sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.

[2:35]  ³⁶ sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

[2:35]  ³⁷ sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.

[2:36]  ³⁸ tn Or “know for certain.” This term is in an emphatic position in the clause.

[2:36]  ³⁹ tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.

[2:36]  ⁴⁰ sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.

[2:36]  ⁴¹ tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:36]  sn See the note on Christ in 2:31.

[5:31]  ⁴² tn Grk “This one God exalted” (emphatic).

[5:31]  ⁴³ tn Or “Founder” (of a movement).

[5:31]  ⁴⁴ tn Or “to give repentance and forgiveness of sins to Israel.”

[7:55]  ⁴⁵ tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.

[7:55]  ⁴⁶ tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.

[7:55]  ⁴⁷ 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]  ⁴⁸ 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.

[7:56]  ⁴⁹ 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]  ⁵⁰ 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.”

[1:3]  ⁵¹ 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]  ⁵² tn Grk “by the word of his power.”

[1:3]  ⁵³ sn An allusion to Ps 110:1, quoted often in Hebrews.

[2:9]  ⁵⁴ tn Or “who was made a little lower than the angels.”

[2:9]  ⁵⁵ tn Grk “because of the suffering of death.”

[2:9]  ⁵⁶ tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[10:12]  ⁵⁷ 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]  ⁵⁸ sn An allusion to Ps 110:1.

[1:17]  ⁵⁹ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:17]  ⁶⁰ tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.

[5:11]  ⁶¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:11]  ⁶² tn Grk “elders, and the number of them was.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:11]  ⁶³ tn Or “myriads of myriads.” Although μυριάς (murias) literally means “10,000,” the point of the combination here may simply be to indicate an incalculably huge number. See L&N 60.9.

[5:12]  ⁶⁴ tn The words “all of whom” are not in the Greek text, but have been supplied to indicate the resumption of the phrase “the voice of many angels” at the beginning of the verse.

[5:12]  ⁶⁵ tn Grk “saying.”

[5:12]  ⁶⁶ tn Or “slaughtered”; traditionally, “slain.”

[5:13]  ⁶⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ⁶⁸ tn Grk “saying.”

[5:13]  ⁶⁹ tn Or “dominion.”

[5:14]  ⁷⁰ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”