The right hand of God is a phrase used in the Bible and common speech as a metaphor for the omnipotence of God and as a motif in art. In the Bible, to be at the right side "is to be identified as being in the special place of honor". [1] In "The Sheep and the Goats", one of the parables of Jesus, the sheep and goats are separated with the sheep on the right hand of God and the goats on the left hand.
It is also a placement next to God in Heaven, in the traditional place of honor, mentioned in the New Testament as the place of Christ at Mark 16:19, [2] Luke 22:69, [3] Matthew 22:44 [4] and 26:64, Acts 2:34 and 7:55, 1 Peter 3:22 and elsewhere. These uses reflect use of the phrase in the Old Testament, for example in Psalms 63:8 and 110:1. [5] The implications of this anthropomorphic phrasing have been discussed at length by theologians, including Saint Thomas Aquinas. [6]
In Jewish and Christian iconography, especially of the Late Antique and Early Medieval periods, the "Hand of God" or the "Right Hand of God" is a motif used to indicate the intervention in or approval of affairs on Earth by God. It was used when artistic depictions of the God of Israel or God the Father as a full human figure were considered unacceptable.
In Isaiah, the motif of God's arm, which is closely associated with His right hand, represents divine action and revelation. Isaiah 52:10 states, "The Lord has bared His holy arm in the sight of all the nations," suggesting God's manifestation of salvation. This is closely followed by the profound question in Isaiah 53:1, "To whom has the arm of the Lord been revealed?" implying a revelation of divine authority and mercy toward humanity.
The book of Psalms have various occurrence of 'Right Hand of God'. Psalm 80 in Book 3 of the Psalter speaks of the man at God's right hand. Specifically, Psalm 80:17 refers to this figure, saying, "Let your hand rest on the man at your right hand, the son of man you have raised up for yourself." This verse is part of a plea for restoration and blessing, commonly interpreted as a reference to the people of Israel or a messianic figure. This is a point of hope in book 3, sometimes called 'The Dark Book of the Psalms' where both the northern and southern kingdoms fell. O Palmer Robertson says Psalm 80 is strategically placed in the midpoint of the book. [7]
Within the Book of Psalms, there are distinct clusters of references to the "arm of the Lord" or the "right hand of God," indicating various aspects of God's interaction with the world and His people.
In Psalms 108 through 110, references to God's arm or hand include:
The progression of the "right hand" motif in Psalms 108 to 110 may represent the opening half of an inclusio, a literary structure that serves as a bookend. The corresponding closure to this inclusio can be found in Psalm 118, where the "right hand of the LORD" is emphasized with three consecutive mentions in verses 15–16. This repetition in Psalm 118 highlights God's power and victory, providing a thematic resonance that connects these psalms while framing them with a unified focus on divine strength and deliverance.
Another cluster related to 'right hand of God" is in Psalms 16 through Psalms 21, the references to God's hand or arm are dispersed throughout the psalms, highlighting divine support and protection:
The Psalms 20 and 21 which relate to saving the King are discordantly followed by "My God My God why have you forsaken Me" in Psalm 22 vs.1. The progression psalms with 'right hand of God" in them leads into Psalms 22, Psalms 23 and Psalms 24 which are part of a thematic cluster known as the "Cross, Crook, and Crown" Psalms, where God's hand or arm imagery supports themes of affliction, pastoral care, and sovereignty:
Mark 12 is the twelfth chapter of the Gospel of Mark in the New Testament of the Christian Bible. It continues Jesus' teaching in the Temple in Jerusalem, and contains the parable of the Wicked Husbandmen, Jesus' argument with the Pharisees and Herodians over paying taxes to Caesar, and the debate with the Sadducees about the nature of people who will be resurrected at the end of time. It also contains Jesus' Greatest Commandment, his discussion of the messiah's relationship to King David, condemnation of the teachers of the law, and his praise of a poor widow's offering.
Psalm 103 is the 103rd psalm of the Book of Psalms, beginning in English in the King James Version: "Bless the LORD, O my soul". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In Latin, it is known as "Benedic anima mea Domino". The psalm is a hymn psalm.
Psalm 109 is a psalm in the Book of Psalms, beginning in English in the King James Version: "Hold not thy peace, O God of my praise". In the slightly different numbering system used in the Greek Septuagint version of the Bible and in the Latin Vulgate, this psalm is Psalm 108. In Latin, it is known as "Deus, laudem". It is attributed to King David and noted for containing some of the most severe curses in the Bible, such as verses 12 and 13. It has traditionally been called the "Judas Psalm" or "Iscariot Psalm" for an interpretation relating verse 8 to Judas Iscariot's punishment as noted in the New Testament.
The books of the New Testament frequently cite Jewish scripture to support the claim of the Early Christians that Jesus was the promised Jewish Messiah. Scholars have observed that few of these citations are actual predictions in context; the majority of these quotations and references are taken from the prophetic Book of Isaiah, but they range over the entire corpus of Jewish writings.
Psalm 15 is the 15th psalm in the Book of Psalms, beginning in English in the King James Version: "Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill?"
Psalm 17 is the 17th psalm of the Book of Psalms, beginning in English in the King James Version: "Hear the right, O LORD, attend unto my cry". In the Greek Septuagint and the Latin Vulgate, it is psalm 16 in a slightly different numbering system, "Exaudi Domine iustitiam meam". Its authorship is traditionally assigned to King David.
Psalm 22 of the Book of Psalms or My God, my God, why hast thou forsaken me? is a psalm in the Bible.
Psalm 26, the 26th psalm of the Book of Psalms in the Bible, begins : "Judge me, O LORD; for I have walked in mine integrity".
Psalm 32 is the 32nd psalm of the Book of Psalms, beginning in English in the King James Version: "Blessed is he whose transgression is forgiven". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 31. In Latin, it is known by the incipit, "Beati quorum". The psalmist expresses the joy of being released from great suffering.
Psalm 38 is the 38th psalm of the Book of Psalms, entitled "A psalm of David to bring to remembrance", is one of the 7 Penitential Psalms. In the slightly different numbering system used in the Greek Septuagint version of the Bible, and in the Latin Vulgate, this psalm is Psalm 37.
Psalm 144 is the 144th psalm of the Book of Psalms, part of the final Davidic collection of psalms, comprising Psalms 138 to 145, which are specifically attributed to David in their opening verses. In the King James Version its opening words are "Blessed be the LORD my strength which teacheth my hands to war, and my fingers to fight". In Latin, it is known as "Benedictus Dominus".
Psalm 44 is the 44th psalm of the Book of Psalms, beginning in English in the King James Version: "We have heard with our ears, O God, our fathers have told us". In the slightly different numbering system used in the Greek Septuagint version of the bible, and generally in its Latin translations, this psalm is Psalm 43. In the Vulgate, it begins "Deus auribus nostris audivimus patres nostri adnuntiaverunt". The psalm was composed by the sons of Korah and is classified in the series of lamentations of the people.
Psalm 63 is the 63rd psalm of the Book of Psalms, beginning in English in the King James Version: "O God, thou art my God; early will I seek thee". In the slightly different numbering system of the Greek Septuagint version of the Bible and the Latin Vulgate, this psalm is Psalm 62. In Latin, it is known as "Deus Deus meus". It is attributed to King David, set when he was in the wilderness of Judah, and its theme concerns being stranded in the wilderness away from one's family.
Psalm 77 is the 77th psalm of the Book of Psalms, beginning in English in the King James Version: "I cried unto God with my voice, even unto God with my voice; and he gave ear unto me". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 76. In Latin, it is known as "Voce mea ad Dominum clamavi".
Psalm 80 is the 80th psalm of the Book of Psalms, beginning in English in the King James Version: "Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 79. In Latin, it is known as "Qui regis Israel intende". It is one of the 12 Psalms of Asaph. The New American Bible calls it "a prayer for Jerusalem". The Jerusalem Bible describes it as "a prayer for the restoration of Israel".
Psalm 110 is the 110th psalm of the Book of Psalms, beginning in English in the King James Version: "The LORD said unto my Lord". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 109. In Latin, it is known as Dixit Dominus. It is considered both a royal psalm and a messianic psalm. C. S. Rodd associates it with the king's coronation.
Psalm 118 is the 118th psalm of the Book of Psalms, beginning in the English of the King James Version: "O give thanks unto the LORD; for he is good: because his mercy endureth for ever." The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 117. In Latin, it is known as "Confitemini Domino". Its themes are thanksgiving to God and reliance on God rather than on human strength.
Acts 2 is the second chapter of the Acts of the Apostles in the New Testament of the Christian Bible. The book containing this chapter is anonymous but early Christian tradition asserted that Luke composed this book as well as the Gospel of Luke. This chapter records the events on the day of Pentecost, about 10 days after the ascension of Jesus Christ.
Hebrews 1 is the first chapter of the Epistle to the Hebrews in the New Testament of the Christian Bible. The author is anonymous, although the internal reference to "our brother Timothy" causes a traditional attribution to Paul, but this attribution has been disputed since the second century and there is no decisive evidence for the authorship. This chapter contains the introduction ('exordium') about God's final revelation ('word') through his son and how the son is superior to angels.
In Christianity, the title Son of God refers to the status of Jesus as the divine son of God the Father.