Kejadian 48:13-14

48:13 Joseph positioned them; ¹  he put Ephraim on his right hand across from Israel’s left hand, and Manasseh on his left hand across from Israel’s right hand. Then Joseph brought them closer to his father. ²  48:14 Israel stretched out his right hand and placed it on Ephraim’s head, although he was the younger. ³  Crossing his hands, he put his left hand on Manasseh’s head, for Manasseh was the firstborn.

Kejadian 48:17-19

48:17 When Joseph saw that his father placed his right hand on Ephraim’s head, it displeased him. ⁴  So he took his father’s hand to move it from Ephraim’s head to Manasseh’s head. 48:18 Joseph said to his father, “Not so, my father, for this is the firstborn. Put your right hand on his head.”

48:19 But his father refused and said, “I know, my son, I know. He too will become a nation and he too will become great. In spite of this, his younger brother will be even greater and his descendants will become a multitude ⁵  of nations.”

Mazmur 45:9

45:9 Princesses ⁶  are among your honored guests, ⁷ 

your bride ⁸  stands at your right hand, wearing jewelry made with gold from Ophir. ⁹ 

Mazmur 110:1

Psalm 110 ¹⁰ 

A psalm of David.

110:1 Here is the Lord’s proclamation ¹¹  to my lord: ¹² 

“Sit down at my right hand ¹³  until I make your enemies your footstool!” ¹⁴ 

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.

Kisah Para Rasul 2:34-35

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

‘The Lord said to my lord,

“Sit ¹⁵  at my right hand

2:35 until I make your enemies a footstool ¹⁶  for your feet.”’ ¹⁷ 

Efesus 1:20

1:20 This power ¹⁸  he exercised ¹⁹  in Christ when he raised him ²⁰  from the dead and seated him ²¹  at his right hand in the heavenly realms ²² 

Ibrani 1:3

1:3 The Son is ²³  the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, ²⁴  and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. ²⁵ 

[48:13]  ¹ tn Heb “and Joseph took the two of them.”

[48:13]  ² tn Heb “and he brought near to him.” The referents of the pronouns “he” and “him” (Joseph and his father respectively) have been specified in the translation for clarity.

[48:14]  ³ tn The disjunctive clause is circumstantial-concessive here.

[48:17]  ⁴ tn Heb “it was bad in his eyes.”

[48:19]  ⁵ tn Heb “fullness.”

[45:9]  ⁶ tn Heb “daughters of kings.”

[45:9]  ⁷ tn Heb “valuable ones.” The form is feminine plural.

[45:9]  ⁸ tn This rare Hebrew noun apparently refers to the king’s bride, who will soon be queen (see Neh 2:6). The Aramaic cognate is used of royal wives in Dan 5:2-3, 23.

[45:9]  ⁹ tn Heb “a consort stands at your right hand, gold of Ophir.”

[45:9]  sn Gold from Ophir is also mentioned in Isa 13:12 and Job 28:16. The precise location of Ophir is uncertain; Arabia, India, East Africa, and South Africa have all been suggested as options.

[110:1]  ¹⁰ 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]  ¹¹ tn The word נְאֻם (nÿ’um) is used frequently in the OT of a formal divine announcement through a prophet.

[110:1]  ¹² 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]  ¹³ 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]  ¹⁴ 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).

[2:34]  ¹⁵ 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]  ¹⁶ sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.

[2:35]  ¹⁷ sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.

[1:20]  ¹⁸ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

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

[1:20]  ²⁰ 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]  ²¹ 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]  ²² 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.

[1:3]  ²³ 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]  ²⁴ tn Grk “by the word of his power.”

[1:3]  ²⁵ sn An allusion to Ps 110:1, quoted often in Hebrews.