Lexicon :: Strong's G1188 - dexios

δεξιός, -ά, -όν, (from δέχομαι, future δέξομαι, or from δέκω, which is akin to δείκνυμι; properly, of that hand which is accustomed to take told of as well as to point out; just as ἄξιος comes from ἄξω, future of ἄγω; [cf. Curtius, §§ 11, 266]), the right: Matthew 5:29, 39; Luke 22:50; John 18:10; Revelation 10:2; ἡ δεξιὰ χείρ, Matthew 5:30; Luke 6:6; Acts 3:7; Revelation 1:16; Revelation 13:16; and (with χείρ omitted) ἡ δεξιά (like ἡ ἀριστερά), Matthew 6:3; Matthew 27:29; Revelation 1:20; Revelation 2:1; Revelation 5:7; ἐπὶ τὴν δεξιάν [on the right hand i. e.] at the right side, Revelation 5:1 [but others take it more closely, in the right hand; cf. Revelation 5:7 and Revelation 20:1]; διδόναι τὴν δεξιάν or τὰς δεξιάς, to pledge either a mutual friendship, or a compact, by joining the right hands: Galatians 2:9 (1 Macc. 6:58; 1 Macc. 11:50, 62, 66; 1 Macc. 13:50; 2 Macc. 11:26; 2 Macc. 12:11; 2 Macc. 13:22; cf. Gesenius, Thesaurus ii., pp. 566 and 599; and in secular authors as Xenophon, an. 1, 6, 6; 2, 5, 3; Josephus, Antiquities 18, 9, 3 δεξιάν τε καὶ πίστιν διδόναι τινί); God is said to have done something τῇ δεξιᾷ αὐτοῦ with his right hand i. e., according to Hebrew idiom, by his own power [cf. Winer's Grammar, 214 (201)]: Acts 2:33; Acts 5:31; τὰ ὅπλα τὰ δεξιά, arms carried in the right hand and used for attack, as the sword, the spear, καὶ ἀριστερά those carried in the left hand, for the purpose of defense, as the shield: 2 Corinthians 6:7; τὰ δεξιά μέρη τοῦ πλοίου, John 21:6. τά δεξιά the right side [Winer's Grammar, 176 (166)]: Mark 16:5; ἐκ δεξιῶν τινος on one's right hand (Latin ad alicuius dextram), Matthew 25:33; Matthew 27:38; Mark 15:27; Luke 1:11; Luke 23:33; εἶναι, Acts 2:25 (from Psalm 15:8 (Ps. 16:8), he is at my right hand, namely, as a leader, to sustain me). As in this expression the Greeks use the preposition ἐκ, so the Hebrews sometimes use מִן (מִימִין from i. e. at the right, פְּ״ מֵאֵצֶל from i. e. at the side of anyone) and the Romans ab (sedere a dextra alicuis, proximum esse ab aliquo), because they define the position of one standing or sitting next another by proceeding from the one next to whom he is said to stand or sit [cf. Winer's Grammar, 367 (344)]. καθίσαι ἐκ δεξιῶν κ. ἐξ εὐωνύμων τινὸς βασιλέως, to occupy the places of honor nearest the king, Matthew 20:21, 23; Mark 10:37, 40; (יָשַׁב פְּ״ לִימִין, 1 Kings 2:19; Psalm 44:10 (Ps. 45:10)). Hence, after Psalm 109:1 (Ps. 110:1) as applied to the Messiah (Matthew 22:44; Mark 12:36; Luke 20:42), Christ is said to have ascended καθῆσθαι or καθίσαι ἐκ δεξιῶν (at or on the right hand) of God, Matthew 26:64; Mark 14:62; Mark 16:19; Luke 22:69; Acts 2:34; Hebrews 1:13; εἶναι or καθίσαι ἐν δεξιᾷ τ. θεοῦ, Romans 8:34; Ephesians 1:20; Colossians 3:1; Hebrews 1:3; Hebrews 8:1; Hebrews 10:12; Hebrews 12:2 — to indicate that he has become a partner in God's universal government (cf. Knapp, De J. Chr. ad dextram dei sedente, in his Scripta var. arg., p. 41ff; [Stuart, Commentary on Hebrews, excurs. iv.]). That these expressions are to be understood in this figurative sense, and not of a fixed and definite place in the highest heavens (as Chr. Fr. Fritzsche in Nov. Opuscc. acad., p. 209ff tries to prove, after the orthodox theologians of the reformed church), will be questioned by no one who carefully considers Revelation 3:21. Christ is once spoken of as ἑστὼς ἐκ δεξιῶν τοῦ θεοῦ, as though in indignation at his adversaries [according to others, to welcome his martyred servant] he had risen from his heavenly throne, Acts 7:55f.

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