Luke 22:69

Greek (Tischendorf 8th ed.)

English Translation

From now on, the Son of Man will be seated at the right hand of the power of God."

World English Bible · Public Domain

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δεξιῶν

dexiós

G1188

“right”

Adjective, Genitive, Plural, Masculine

Appears 54× in the Greek New Testament
First appears at Matthew 5:29

Full Thayer's Definition

Origin: from G1209

TDNT: 02:37,1

1. the right, the right hand 2. metaph. a. a place of honour or authority

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

16: words
12: distinct lemmas
Gospels: section

Shared distinctive vocabulary

δεξιῶν right G1188 occurs in 54 verses of the Greek New Testament. Also found in:

Repetition

A word recurs within this verse:

τοῦ the G3588 ×5

Cross-references

Topical passages linked to Luke 22:69 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

Psalms 110:1 Yahweh says to my Lord, "Sit at my right hand, Until I make your enemies your footstool for your feet."
Daniel 7:13–14 I saw in the night-visions, and, behold, there came with the clouds of the sky one like a son of man, and he came even to the ancient of days, and they brought him near before him.
Mark 16:19 So then the Lord Jesus, after he had spoken to them, was received up into heaven, and sat down at the right hand of God.
Hebrews 1:3 His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high;
Matthew 22:44 'The Lord said to my Lord, Sit on my right hand, Until I make your enemies a footstool for your feet?'
Matthew 26:64 Jesus said to him, "You have said it. Nevertheless, I tell you, henceforth you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky."
Mark 14:62 Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky."
Acts 2:34–36 For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand,

Ephesians 1:20–23 which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places,
Acts 7:55–56 But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,
Romans 8:34 Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us.
Ephesians 4:8–10 Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men."
Colossians 3:1 If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God.
Hebrews 8:1 Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens,
Hebrews 12:2 looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising shame, and has sat down at the right hand of the throne of God.
1 Peter 3:22 who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.

Revelation 3:21 He who overcomes, I will give to him to sit down with me on my throne, as I also overcame, and sat down with my Father on his throne.
Revelation 22:1 He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb,

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Commentary

Notes on Luke 22:69 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Commentary source

Tyndale Open Study Notes

Tyndale Open Resources

22:69 Jesus referred to Ps 110:1 (cp. Luke 20:42-43). Though he would be crucified, Jesus would be vindicated through his resurrection and exalted to God’s right hand (see Acts 2:33-36; cp. Dan 7:13-14). Furthermore, he would be seated in the place of power as Judge. Jesus would soon sit in judgment over those who were trying him.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Bengel's Gnomon

Johann Albrecht Bengel

Luk 22:69. Ἀπὸ τοῦ νο͂ν) [not ‘hereafter,’ as Engl. Vers., but] from this point, when “ye are not willing to let Me go.” This itself was His path to glory. The idea being expressed without a copulative conjunction, is thereby rendered emphatic.[251]—Ὁ ΥἹῸς ΤΟῦ ἈΝΘΡΏΠΟΥ, the Son of Man) This is the last place where Jesus calls Himself the Son of Man.

[251] But ABDLXab Vulg. and 2 MSS. of Memph. read δὲ after ἀπὸ τοῦ νῦν. Orig. 3,715b, and c, read ἀπὸ γὰρ τοῦ νῦν.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Expositor's Greek Testament

ed. W. Robertson Nicoll

Luk 22:69 . What Jesus now says amounts to an affirmative answer. ἀπὸ τοῦ νῦν ἔσται , etc.: Jesus points to a speedy change of position from humiliation to exaltation, without reference to what they will see, or to a second coming.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Adam Clarke's Commentary

Verse 69. Hereafter] From this very time, απο του νυν. The kingdom of God is now going to be set up. See the note on Mt 16:27; Mt 16:28.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Ellicott's Commentary for English Readers

(69) Hereafter shall the Son of man sit.—Literally, From this time forth shall the Son of Man be sitting. In St. Luke’s shorter record the immediate sequence of this confession upon an apparent refusal to answer seems hardly consistent. The narrative of St. Matthew shows that the change of purpose or of action was caused by the solemn adjuration of the high priest, which no longer left Him the alternative of silence. The form of the answer, too, is somewhat altered. Not “ye shall see,” but simply “shall be sitting,” as though the dominant thought in St. Luke’s mind in reporting the words was that even in the agony and death that were so soon to come on Him, our Lord found Himself glorified (Joh_12:23). The Cross was-His Throne, and while hanging on it, He was in spirit sitting at the right hand of the Father.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

69. Hereafter shall the Son of man sit] Rather, But from henceforth (comp. Luk_1:48, Luk_5:10) shall the Son of man he seated at. Our Lord seems at last to have broken His silence in these words, in order to end a miserable and useless scene. The words would at once recall Dan_7:13-14; see Joh_1:51.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Trapp's Complete Commentary

John Trapp

69 Hereafter shall the Son of man sit on the right hand of the power of God.

Ver. 69. Christ’s answer is partly reprehensory, partly concessory and comminatory; for it is a confession of the truth mixed with menaces of condign punishment.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The Pulpit Commentary

Hereafter shall the Son of man sit on the right hand of the power of God. Jesus decided to put an end to this weary and useless trial, and supplied his judges with the evidence they were seeking to extort from him. The Master"s words would recall to the teachers of Israel, sitting as his judges, the words of their loved prophet Daniel. (Dan_7:13, Dan_7:14) These solemn words of his were, and they perfectly understood them as such, a claim on the part of the Prisoner who stood before thema direct claim to Divine glory.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Scofield Reference Notes

C. I. Scofield

Son of man

(See Scofield "Mat 8:20").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

unfoldingWord translationNotes

Door43 World Missions Community

Connecting Statement:

Jesus continues speaking to the council.

from now on

"from this day" or "starting from today"

the Son of Man will

Jesus uses this phrase to refer to himself. AT: "I, the Son of Man, will" (See: First, Second, or Third Person)

seated at the right hand of the power of God

To sit at the "right hand of God" is a symbolic action of receiving great honor and authority from God. AT: "seated in the place of honor beside the power of God" (See: Symbolic Action)

the power of God

"the all-powerful God." Here "power" refers to his supreme authority. (See: Metonymy)

Then you are the Son of God?

The council asked this question because they wanted Jesus to explicitly confirm their understanding that he was saying he was the Son of God. AT: "So when you said that, did you mean that you are the Son of God?" (See: Assumed Knowledge and Implicit Information)

Son of God

This is an important title for Jesus. (See: Translating Son and Father)

You say that I am

"Yes, it is just like you say"

Why do we still need a witness?

They use a question for emphasis. AT: "We have no further need for witnesses!" (See: Rhetorical Question)

heard from his own mouth

The phrase "his own mouth" refers to his speech. AT: "heard him say that he believes he is the Son of God" (See: Metonymy)

translationWords

Son of Man

right hand

power

God

Son of God

testimony

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Cambridge Greek Testament for Schools and Colleges

69. ἀπὸ τοῦ νῦν δὲ ἔσται ὁ υἱὸς τοῦ ἀνθρώπου καθήμενος. ‘But from henceforth (comp. Luk 1:48, Luk 5:10) shall the Son of man be seated at.’ (Vulg[388] erit sedens.) Our Lord seems at last to have broken His silence in these words, in order to end a miserable and useless scene. The words would at once recall Psa 110:1; Dan 7:13-14; see Joh 1:51.

[388] Vulg. Vulgate.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Alford’s Greek Testament

Henry Alford

69.] On ἀπὸ τ. ν. = ἀπʼ ἄρτι, see notes on Matt.

καθ. ἐκ δ. τ. δυν. is common to all Three: only Luke adds τοῦ θεοῦ.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

International Critical Commentary

69. ἀπὸ τοῦ νῦν δέ. His glorification has already begun: Joh 12:31. Hoc ipsum erat iter ad gloriam (Beng.) Comp. the parallel Act 7:56, where see Blass.

The δέ is thus placed because ἀπὸ τοῦ νῦν is virtually one word. TR. with Γ Δ Λ Π, Sah. omits δέ, and Syr-Cur. Syr-Sin. substitute γάρ. The Latin Versions are again interesting in their rendering of ἀπὸ τοῦ νῦν: a modo (a c d r), ex hoc (f Vulg.): see on 1:48 and also on 5:10.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Luke, in the Gospels, opens this verse with 16 words (12 distinct Greek lemmas). Its most distinctive word is dexiós (“right”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

The word dexiós carries the sense “right.” How does it shape the verse?
Matthew 5:29 shares the word «right» with this verse. How do the two illuminate each other?
“the” occurs 5× in this one verse. What is the effect of the repetition?
The translations on this page render this verse differently — a whole-verse word diff, not a word-by-word alignment. What might account for the different wordings?
Reading how Tyndale Open Study Notes and Bengel's Gnomon read this verse, where do the two commentators agree and where do they part?

Things to notice

These translations choose different wording for 7 words in this verse.
“the” occurs 5× in this single verse.
12 distinct Greek lemmas span 16 words in this verse.