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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have a miracle and a sermon: the miracle wrought to make way for the sermon, to confirm the doctrine that was to be preached, and to make way for it into the minds of the people; and then the sermon to explain the miracle, and to sow the ground which by it was broken up. I. The miracle was the healing of a man that was lame from his birth, with a word speaking (ver. 1-8), and the impression which this made upon the people, ver. 9-11. II. The scope of the sermon which was preached here upon was to bring people to Christ, to repent of their sin in crucifying him (ver. 12-19), to believe in him now that he was glorified, and to comply with the Father's design in glorifying him, ver. 20-26. The former part of the discourse opens the wound, the latter applies the remedy.
Adam Clarke: Commentary on the Bible - 1831
Peter and John go to the temple at the hour of prayer, and heal a man who had been lame from his mother's womb, Act 3:1-8. The people are astonished, and the apostles inform them that it was not by their own power they had healed the man, but through the power of Jesus of Nazareth, whom they had crucified, Act 3:9-16. Peter both excuses and reproves them, and exhorts them to repentance, Act 3:17-21. Shows that in Jesus Christ the prophecy of Moses was fulfilled; and that all the prophets testified of Jesus and his salvation, Act 3:22-24; and that, in him, the covenant made with Abraham is fulfilled; and that Christ came to bless them by turning them away from their iniquities, Act 3:25, Act 3:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Act 3:1, Peter preaching to the people that came to see a lame man restored to his feet, Act 3:12. professes the cure not to have been wrought by his or John's own power or holiness, but by God, and his son Jesus, and through faith in his name; Act 3:13, withal reprehending them for crucifying Jesus; Act 3:17, which because they did it through ignorance, and that thereby were fulfilled God's determinate counsel, and the Scriptures, Act 3:19. he exhorts them by repentance and faith to seek remission of their sins, and salvation in the same Jesus.
3:13:1: Պե՛տրոս եւ Յովհաննէս ելանէին ՚ի տաճարն յիններո՛րդ ժամու աղօթիցն[2133]։ [2133] Բազումք. ՚Ի տաճար անդր յինն՛՛։
1. Պետրոսը եւ Յովհաննէսը տաճար էին բարձրանում կէսօրից յետոյ ժամը երեքի աղօթքի համար:
3 Օր մը Պետրոս ու Յովհաննէս իններորդ ժամու աղօթքին ատենը մէկտեղ տաճար գացին։
Պետրոս եւ Յովհաննէս ելանէին ի տաճար անդր յիններորդ ժամու աղօթիցն:

3:1: Պե՛տրոս եւ Յովհաննէս ելանէին ՚ի տաճարն յիններո՛րդ ժամու աղօթիցն[2133]։
[2133] Բազումք. ՚Ի տաճար անդր յինն՛՛։
1. Պետրոսը եւ Յովհաննէսը տաճար էին բարձրանում կէսօրից յետոյ ժամը երեքի աղօթքի համար:
3 Օր մը Պետրոս ու Յովհաննէս իններորդ ժամու աղօթքին ատենը մէկտեղ տաճար գացին։
zohrab-1805▾ eastern-1994▾ western am▾
3:11: Петр и Иоанн шли вместе в храм в час молитвы девятый.
3:1  πέτρος δὲ καὶ ἰωάννης ἀνέβαινον εἰς τὸ ἱερὸν ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐνάτην.
3:1. Πέτρος (A-Petros) δὲ (moreover) καὶ (and) Ἰωάνης (an-Ioanes) ἀνέβαινον (they-were-stepping-up) εἰς (into) τὸ (to-the-one) ἱερὸν (to-sacred) ἐπὶ (upon) τὴν (to-the-one) ὥραν (to-an-hour) τῆς (of-the-one) προσευχῆς (of-a-goodly-holding-toward) τὴν (to-the-one) ἐνάτην, (to-ninth,"
3:1. Petrus autem et Iohannes ascendebant in templum ad horam orationis nonamNow Peter and John went up into the temple at the ninth hour of prayer.
1. Now Peter and John were going up into the temple at the hour of prayer, the ninth .
3:1. Now Peter and John went up to the temple at the ninth hour of prayer.
3:1. Now Peter and John went up together into the temple at the hour of prayer, [being] the ninth [hour].
Now Peter and John went up together into the temple at the hour of prayer, [being] the ninth:

1: Петр и Иоанн шли вместе в храм в час молитвы девятый.
3:1  πέτρος δὲ καὶ ἰωάννης ἀνέβαινον εἰς τὸ ἱερὸν ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐνάτην.
3:1. Petrus autem et Iohannes ascendebant in templum ad horam orationis nonam
Now Peter and John went up into the temple at the ninth hour of prayer.
3:1. Now Peter and John went up to the temple at the ninth hour of prayer.
3:1. Now Peter and John went up together into the temple at the hour of prayer, [being] the ninth [hour].
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: "В час молитвы девятый...", epi thn wran thV prosechV thn ennathn..., слав. не столь правильно: "на молитву в час девятый..." Греческий текст и русский перевод предполагают формой своего выражения еще другие часы молитвы, кроме девятого: эти другие часы были третий и шестой (по нашему 9-й и 12-й). Между тем, славянский перевод выражается так, что можно допустить случайность совпадения молитвы апостолов с девятым часом (по нашему 3-м по полудни).

Следы троекратной ежедневной молитвы встречаются в еврейской истории весьма рано: еще Давид в одном из псалмов указывает на молитву вечером, утром и в полдень (Пс 54, 18). Пророк Даниил в плену вавилонском ежедневно три раза преклонял колена для молитвы (Дан VI:10). В храме утренние и вечерние часы (3-й и 9-й) освящались особо узаконенными утренним и вечерним жертвоприношениями, и на один из этих-то часов молитвы и шли апостолы, чтобы вознести свои молитвы Богу установленными от Него и до времени не терявшими своего значения для них храмовыми Богослужениями.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Healing of a Cripple.
1 Now Peter and John went up together into the temple at the hour of prayer, being the ninth hour. 2 And a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple; 3 Who seeing Peter and John about to go into the temple asked an alms. 4 And Peter, fastening his eyes upon him with John, said, Look on us. 5 And he gave heed unto them, expecting to receive something of them. 6 Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk. 7 And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength. 8 And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. 9 And all the people saw him walking and praising God: 10 And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him. 11 And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering.

We were told in general (ch. ii. 43) that many signs and wonders were done by the apostles, which are not written in this book; but here we have one given us for an instance. As they wrought miracles, not upon every body as every body had occasion for them, but as the Holy Spirit gave direction, so as to answer the end of their commission; so all the miracles they did work are not written in this book, but such only are recorded as the Holy Ghost thought fit, to answer the end of this sacred history.

I. The persons by whose ministry this miracle was wrought were Peter and John, two principal men among the apostles; they were so in Christ's time, one speaker of the house for the most part, the other favourite of the Master; and they continue so. When, upon the conversion of thousands, the church was divided into several societies, perhaps Peter and John presided in that which Luke associated with, and therefore he is more particular in recording what they said and did, as afterwards what Paul said and did when he attended him, both the one and the other being designed for specimens of what the other apostles did.

Peter and John had each of them a brother among the twelve, with whom they were coupled when they were sent out; yet now they seem to be knit together more closely than either of them to his brother, for the bond of friendship is sometimes stronger than that of relation: there is a friend that sticks closer than a brother. Peter and John seem to have had a peculiar intimacy after Christ's resurrection more than before, John xx. 2. The reason of which (if I may have liberty to conjecture) might be this, that John, a disciple made up of love, was more compassionate to Peter upon his fall and repentance, and more tender of him in his bitter weeping for his sin, than any other of the apostles were, and more solicitous to restore him in the spirit of meekness, which made him very dear to Peter ever after; and it was good evidence of Peter's acceptance with God, upon his repentance, that Christ's favourite was made his bosom friend. David prayed, after his fall, Let those that fear thee turn unto me, Ps. cxix. 79.

II. The time and place are here set down. 1. It was in the temple, whither Peter and John went up together, because it was the place of concourse; there were the shoals of fish among which the net of the gospel was to be cast, especially during the days of pentecost, within the compass of which we may suppose this to have happened. Note, It is good to go up to the temple, to attend on public ordinances; and it is comfortable to go up together to the temple: I was glad when they said unto me, Let us go. The best society is society in worshipping God. 2. It was at the hour of prayer, one of the hours of public worship commonly appointed and observed among the Jews. Time and place are two necessary circumstances of every action, which must be determined by consent, as is most convenient for edification. With reference to public worship, there must be a house of prayer and an hour of prayer: the ninth hour, that is, three o'clock in the afternoon, was one of the hours of prayer among the Jews; nine in the morning and twelve at noon were the other two. See Ps. lv. 17; Dan. vi. 10. It is of use for private Christians so far to have their hours of prayer as may serve, though not to bind, yet to remind conscience: every thing is beautiful in its season.

III. The patient on whom this miraculous cure was wrought is here described, v. 2. He was a poor lame beggar at the temple gate. 1. He was a cripple, not by accident, but born so; he was lame from his mother's womb, as it should seem, by a paralytic distemper, which weakened his limbs; for it is said in the description of his cure (v. 7), His feet and ankle bones received strength. Some such piteous cases now and then there are, which we ought to be affected with and look upon with compassion, and which are designed to show us what we all are by nature spiritually: without strength, lame from our birth, unable to work or walk in God's service. 2. He was a beggar. Being unable to work for his living, he must live upon alms; such are God's poor. He was laid daily by his friends at one of the gates of the temple, a miserable spectacle, unable to do any thing for himself but to ask alms of those that entered into the temple or came out. There was a concourse,--a concourse of devout good people, from whom charity might be expected, and a concourse of such people when it might be hoped they were in the best frame; and there he was laid. Those that need, and cannot work, must not be ashamed to beg. He would not have been laid there, and laid there daily, if he had not been used to meet with supplies, daily supplies there. Note, Our prayers and our alms should go together; Cornelius's did, ch. x. 4. Objects of charity should be in a particular manner welcome to us when we go up to the temple to pray; it is a pity that common beggars at church doors should any of them be of such a character as to discourage charity; but they ought not always to be overlooked: some there are surely that merit regard, and better feed ten drones, yea, and some wasps, than let one bee starve. The gate of the temple at which he was laid is here named: it was called Beautiful, for the extraordinary splendour and magnificence of it. Dr. Lightfoot observes that this was the gate that led out of the court of the Gentiles into that of the Jews, and he supposes that the cripple would beg only of the Jews, as disdaining to ask any thing of the Gentiles. But Dr. Whitby takes it to be at the first entrance into the temple, and beautified sumptuously, as became the frontispiece of that place where the divine Majesty vouchsafed to dwell; and it was no diminution to the beauty of this gate that a poor man lay there begging. 3. He begged of Peter and John (v. 3), begged an alms; this was the utmost he expected from them, who had the reputation of being charitable men, and who, though they had not much, yet did good with what they had. It was not many weeks ago that the blind and the lame came to Christ in the temple, and were healed there, Matt. xxi. 14. And why might not he have asked more than an alms, if he knew that Peter and John were Christ's messengers, and preached and wrought miracles in his name? But he had that done for him which he looked not for; he asked an alms, and had a cure.

IV. We have here the method of the cure.

1. His expectations were raised. Peter, instead of turning his eyes form him, as many do from objects of charity, turned his eyes to him, nay, he fastened his eyes upon him, that his eye might affect his heart with compassion towards him, v. 4. John did so too, for they were both guided by one and the same Spirit, and concurred in this miracle; they said, Look on us. Our eye must be ever towards the Lord (the eye of our mind), and, in token of this, the eye of the body may properly be fixed on those whom he employs as the ministers of his grace. This man needed not to be bidden twice to look on the apostles; for he justly thought this gave him cause to expect that he should receive something form them, and therefore he gave heed to them, v. 5. Note, We must come to God both to attend on his word and to apply ourselves to him in prayer, with hearts fixed and expectations raised. We must look up to heaven and expect to receive benefit by that which God speaks thence, and an answer of peace to the prayers sent up thither. I will direct my prayer unto thee, and will look up.

2. His expectation of an alms was disappointed. Peter said, "Silver and gold have I none, and therefore none to give thee;" yet he intimated that if he had had any he would have given him an alms, not brass, but silver or gold. Note, (1.) It is not often that Christ's friends and favourites have abundance of the wealth of this world. The apostles were very poor, had but just enough for themselves, and no overplus. Peter and John had abundance of money laid at their feet, but this was appropriated to the maintenance of the poor of the church, and they would not convert any of it to their own use, nor dispose of it otherwise than according tot he intention of the donors. Public trusts ought to be strictly and faithfully observed. (2.) Many who are well inclined to works of charity are yet not in a capacity of doing any thing considerable, while others, who have wherewithal to do much, have not a heart to do any thing.

3. His expectations, notwithstanding, were quite outdone. Peter had not money to give him; but, (1.) He had that which was better, such an interest in heaven, such a power from heaven, as to be able to cure his disease. Note, Those who are poor in the world may yet be rich, very rich, in spiritual gifts, graces, and comforts; certainly there is that which we are capable of possessing which is infinitely better than silver and gold; the merchandise and gain of it are better, Job xxviii. 12, &c.; Prov. iii. 14, &c. (2.) He gave him that which was better--the cure of his disease, which he would gladly have given a great deal of silver and gold for, if he had had it, and the cure could have been so obtained. This would enable him to work for his living, so that he would not need to beg any more; nay, he would have to give to those that needed, and it is more blessed to give than to receive. A miraculous cure would be a greater instance of God's favour, and would put a greater honour upon him, than thousands of gold and silver could. Observe, When Peter had no silver and gold to give, yet (says he) such as I have I give thee. Note, Those may be, and ought to be, otherwise charitable and helpful to the poor, who have not wherewithal to give in charity; those who have not silver and gold have their limbs and senses, and with these may be serviceable to the blind, and lame, and sick, and if they be not, as there is occasion, neither would they give to them if they had silver and gold. As every one hath received the gift, so let him minister it. Let us now see how the cure was wrought. [1.] Christ sent his word, and healed him (Ps. cvii. 20); for healing grace is given by the word of Christ; this is the vehicle of the healing virtue derived from Christ. Christ spoke cures by himself; the apostles spoke them in his name. Peter bids a lame man rise up and walk, which would have been a banter upon him if he had not premised in the name of Jesus Christ of Nazareth: "I say it by warrant from him, and it shall be done by power from him, and all the glory and praise of it shall be ascribed to him." He calls Christ Jesus of Nazareth, which was a name of reproach, to intimate that the indignities done him on earth served but as a foil to his glories now that he was in heaven. "Give him what name you will, call him if you will in scorn Jesus of Nazareth, in that name you shall see wonders done; for, because he humbled himself, thus highly was he exalted." He bids the cripple rise up and walk, which does not prove that he had power in himself to do it, but that if he attempt to rise and walk, and, in a sense of his own impotency, depend upon a divine power to enable him to do it, he shall be enabled; and by rising and walking he must evidence what that power has wrought upon him; and then let him take the comfort, and let God have the praise. Thus it is in the healing of our souls, which are spiritually impotent. [2.] Peter lent his hand, and helped him (v. 7): He took him by the right hand, in the same name in which he had spoken to him to arise and walk, and lifted him up. Not that this could contribute any thing to his cure; but it was a sign, plainly intimating the help he should receive from God, if he exerted himself as he was bidden. When God by his word commands us to rise, and walk in the way of his commandments, if we mix faith with that word, and lay our souls under the power of it, he will give his Spirit to take us by the hand, and lift us up. If we set ourselves to do what we can, God has promised his grace to enable us to do what we cannot; and by that promise we partake of a new nature, and that grace shall not be in vain; it was not here: His feet and ankle-bones received strength, which they had not done if he had not attempted to rise, and been helped up; he does his part, and Peter does his, and yet it is Christ that does all: it is he that puts strength into him. As the bread was multiplied in the breaking, and the water turned into wine in the pouring out, so strength was given to the cripple's feet in his stirring them and using them.

V. Here is the impression which this cure made upon the patient himself, which we may best conceive of if we put our soul into his soul's stead. 1. He leaped up, in obedience to the command, Arise. He found in himself such a degree of strength in his feet and ankle-bones that he did not steal up gently, with fear and trembling, as weak people do when they begin to recover strength; but he started up, as one refreshed with sleep, boldly, and with great agility, and as one that questioned not his own strength. The incomes of strength were sudden, and he was no less sudden in showing them. He leaped, as one glad to quit the bed or pad of straw on which he had lain so long lame. 2. He stood, and walked. He stood without either leaning or trembling, stood straight up, and walked without a staff. He trod strongly, and moved steadily; and this was to manifest the cure, and that it was a thorough cure. Note, Those who have had experience of the working of divine grace upon them should evidence what they have experienced. Has God put strength into us? Let us stand before him in the exercises of devotion; let us walk before him in all the instances of a religious conversation. Let us stand up resolutely for him, and walk cheerfully with him, and both in strength derived and received form him. 3. He held Peter and John, v. 11. We need not ask why he held them. I believe he scarcely knew himself: but it was in a transport of joy that he embraced them as the best benefactors he had ever met with, and hung upon them to a degree of rudeness; he would not let them go forward, but would have them stay with him, while he published to all about him what God had done for him by them. Thus he testified his affection to them; he held them, and would not let them go. Some suggest that he clung to them for fear lest, if they should leave him, his lameness should return. Those whom God hath healed love those whom he made instruments of their healing, and see the need of their further help. 4. He entered with them into the temple. His strong affection to them held them; but it could not hold them so fast as to keep them out of the temple, whither they were going to preach Christ. We should never suffer ourselves to be diverted by the utmost affectionate kindnesses of our friends from going in the way of our duty. But, if they will not stay with him, he is resolved to go with them, and the rather because they are going into the temple, whence he had been so long kept by his weakness and his begging: like the impotent man whom Christ cured, he was presently found in the temple, John v. 14. He went into the temple, not only to offer up his praises and thanksgivings to God, but to hear more from the apostles of that Jesus in whose name he had been healed. Those that have experienced the power of Christ should earnestly desire to grow in their acquaintance with Christ. 5. He was there walking, and leaping, and praising God. Note, The strength God has given us, both in mind and body, should be made us of to his praise, and we should study how to honour him with it. Those that are healed in his name must walk up and down in his name and in his strength, Zech. x. 12. This man, as soon as he could leap, leaped for joy in God, and praised him. Here was that scripture fulfilled (Isa. xxxv. 6): Then shall the lame man leap as a hart. Now that this man was newly cured he was in this excess of joy and thankfulness. All true converts walk and praise God; but perhaps young converts leap more in his praises.

VI. How the people that were eye-witnesses of this miracle were influenced by it we are next told. 1. They were entirely satisfied in the truth of the miracle, and had nothing to object against it. They knew it was he that sat begging at the beautiful gate of the temple, v. 10. He had sat there so long that they all knew him; and for this reason he was chosen to be the vessel of this mercy. Now they were not so perverse as to make any doubt whether he was the same man, as the Pharisees had questioned concerning the blind man that Christ cured, John ix. 9, 18. They now saw him walking, and praising God (v. 9), and perhaps took notice of a change in his mind; for he was now as loud in praising God as he had before been in begging relief. The best evidence that it was a complete cure was that he now praised God for it. Mercies are then perfected, when they are sanctified. 2. They were astonished at it: They were filled with wonder and amazement (v. 10); greatly wondering, v. 11. They were in an ecstasy. There seems to have been this effect of the pouring out of the Spirit, that the people, at least those in Jerusalem, were much more affected with the miracles the apostles wrought than they had been with those of the same kind that had been wrought by Christ himself; and this was in order to the miracles answering their end. 3. They gathered about Peter and John: All the people ran together unto them in Solomon's porch: some only to gratify their curiosity with the sight of men that had such power; others with a desire to hear them preach, concluding that their doctrine must needs be of divine origin, which thus had a divine ratification. They flocked to them in Solomon's porch, a part of the court of the Gentiles, where Solomon had built the outer porch of the temple; or, some cloisters or piazzas which Herod had erected upon the same foundation upon which Solomon had built the stately porch that bore his name, Herod being ambitious herein to be a second Solomon. Here the people met, to see this great sight.
Adam Clarke: Commentary on the Bible - 1831
3:1: Peter and John went up together - The words επι το αυτο, which we translate together, and which are the first words in this chapter in the Greek text, we have already seen, Act 2:47, are added by several MSS. and versions to the last verse of the preceding chapter. But they do not make so good a sense there as they do here; and should be translated, not together, which really makes no sense here, but at that time; intimating that this transaction occurred nearly about the same time that those took place which are mentioned at the close of the former chapter.
At the hour of prayer - This, as is immediately added, was the ninth hour, which answers, in a general way, to our three o'clock in the afternoon. The third hour, which was the other grand time of public prayer among the Jews, answered, in a general way, to our nine in the morning. See the note on Act 2:15.
It appears that there were three hours of the day destined by the Jews to public prayer; perhaps they are referred to by David, Psa 55:17 : Evening and Morning, and at Noon, will I pray and cry aloud. There are three distinct times marked in the book of the Acts. The Third hour, Act 2:15, answering, as we have already seen, to nearly our nine o'clock in the morning; the Sixth hour, Act 10:9, answering to about twelve with us; and the Ninth hour, mentioned in this verse, and answering to our three in the afternoon.
The rabbins believed that Abraham instituted the time of morning prayer; Isaac, that at noon; and Jacob, that of the evening: for which they quote several scriptures, which have little reference to the subject in behalf of which they are produced. Others of the rabbins, particularly Tanchum, made a more natural division. Men should pray,
1. When the sun rises;
2. when the sun has gained the meridian;
3. when the sun has set, or passed just under the horizon.
At each of these three times they required men to offer prayer to God; and I should be glad to know that every Christian in the universe observed the same rule: it is the most natural division of the day; and he who conscientiously observes these three stated times of prayer will infallibly grow in grace, and in the knowledge of Jesus Christ our Lord.
Albert Barnes: Notes on the Bible - 1834
3:1: Peter and John went up ... - In Luk 24:53, it is said that the apostles were continually in the temple, praising and blessing God. From Act 2:46, it is clear that all the disciples were accustomed daily to resort to the temple for devotion. Whether they joined in the sacrifices of the temple-service is not said; but the thing is not improbable. This was the place and the manner in which they and their fathers had worshipped. They came slowly to the conclusion that they were to leave the temple, and they would naturally resort there with their countrymen to worship the God of their fathers. In the pRev_ious chapter Act 2:43 we are told in general that many wonders and signs were done by the hands of the apostles. From the many miracles which were performed, Luke selects one of which he gives a more full account, and especially as it gives him occasion to record another of the addresses of Peter to the Jews. An impostor would have been satisfied with the general statement that many miracles were performed. The sacred writers descend to particulars, and tell us where, and in relation to whom, they were performed. This is a proof that they were honest people, and did not intend to deceive.
Into the temple - Not into the edifice properly called the temple, but into the court of the temple, where prayer was accustomed to be made. See the notes on Mat 21:12.
At the hour of prayer ... - The Jewish day was divided into twelve equal parts; of course, the ninth hour would be about three o'clock p. m. This was the hour of evening prayer. Morning prayer was offered at nine o'clock. Compare Psa 55:17; Dan 6:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: Peter: Act 4:13, Act 8:14; Mat 17:1, Mat 26:37; Joh 13:23-25, Joh 20:2-9, Joh 21:7, Joh 21:18-22; Gal 2:9
went: Act 2:46, Act 5:25; Luk 24:53
the hour: Act 10:3, Act 10:30; Exo 29:39; Num 28:4; Kg1 18:36; Psa 55:17; Dan 6:10, Dan 9:21; Luk 1:10, Luk 23:44-46
Geneva 1599
3:1 Now (1) Peter and John went up together into the temple at the hour of prayer, [being] the ninth [hour].
(1) Christ, in healing a man that was born lame and well known to all men, both in a famous place and at a popular time, by the hands of his apostles partly strengthens and encourages those who believed, and partly also calls others to believe.
John Gill
3:1 Now Peter and John went up together into the temple,.... These two disciples were intimate companions, and great lovers of each other; they were often together: they are thought, by some, to have been together in the high priest's palace at the trial of Christ; and they ran together to his sepulchre, Jn 18:15 and they now went together to the temple, not to attend the daily sacrifice, which was now abolished by the sacrifice of Christ, but to attend to the duty of prayer, which was still in force, and that they might have an opportunity of preaching Christ, where there was a number of people together:
at the hour of prayer; being the ninth hour, or three o'clock in the afternoon. This was one of their hours of prayer; it was customary with the Jews to pray three times a day, Dan 6:10 which, according to the Psalmist in Ps 55:17 were evening, morning, and at noon; to which seems to answer the three times that are taken notice of by Luke in this history: that in the morning was at the third hour, as in Acts 2:15 or nine o'clock in the morning; that at noon was at the sixth hour, as in Acts 10:9 or twelve o'clock at noon; and that in the evening at the ninth hour, as here, or three o'clock in the afternoon. Not that these were times of divine appointment. The Jews (o) themselves say,
"there is no number of prayers from the law, and there is no repetition of this or that prayer from the law, and there is no , "fixed time" for prayer from the law.''
But according to the traditions of the elders,
"the morning prayer was to the end of the fourth hour, which is the third part of the day--the prayer of the "Minchah", (or evening prayer,) they fixed the time of it to answer to the evening daily sacrifice; and because the daily sacrifice was offered up every day from the ninth hour and a half, they ordered the time of it to be from the ninth hour and a half, and it is called the lesser "Minchah"; and because in the evening of the passover, which falls upon the evening of the sabbath, they slay the daily sacrifice at the sixth hour and a half, they say, that he that prays after the sixth hour and a half is excused; and after this time is come, the time to which he is obliged is come, and this is called the great "Minchah"---lo, you learn, that the time of the great "Minchah" is from the sixth hour and a half, to the ninth hour and a half; and the time of the lesser "Minchah" is from the ninth hour and a half, until there remains of the day an hour and a quarter; and it is lawful to pray it until the sun sets.''
So that it was at the time of the lesser "Minchah" that Peter and John went up to the temple; which seems to be not on the same day of Pentecost, but on some day, or days after; it may be the sabbath following, when there was a great number of people got together.
(o) Maimon. Hilch. Tephilla, c. 1. sect. 1. Ib. c. 3. sect. 1, 2, 4. Vid. T. Bab. Beracot, fol. 26. 2.
John Wesley
3:1 The ninth hour - The Jews divided the time from sunrise to sunset into twelve hours; which were consequently of unequal length at different times of the year, as the days were longer or shorter. The third hour therefore was nine in the morning; the ninth, three in the afternoon; but not exactly. For the third hour was the middle space between sunrise and noon; which, if the sun rose at five, (the earliest hour of its rising in that climate,) was half an hour after eight: if at seven (the latest hour of its rising there) was half an hour after nine. The chief hours of prayer were the third and ninth; at which seasons the morning and evening sacrifices were offered, and incense (a kind of emblem representing prayer) burnt on the golden altar.
Robert Jamieson, A. R. Fausset and David Brown
3:1 PETER HEALS A LAME MAN AT THE TEMPLE GATE--HS ADDRESS TO THE WONDERING MULTITUDE. (Acts 3:1-26)
Peter and John--already associated by their Master, first with James (Mk 1:29; Mk 5:37; Mk 9:2), then by themselves (Lk 22:8; and see Jn 13:23-24). Now we find them constantly together, but John (yet young) only as a silent actor.
went up--were going up, were on their way.
3:23:2: Եւ էր այր մի կա՛ղ յորովայնէ մօր իւրոյ, զոր բարձեալ դնէին հանապազօր առ դրա՛ն տաճարին՝ որ կոչէր Գեղեցիկ. խնդրել ողորմութիւն յայնցանէ որ մտանէին ՚ի տաճարն[2134]։ [2134] Ոմանք. Եւ էր անդ այր մի... հանապազ առ դր՛՛... խնդրելով ողորմութիւն։
2. Եւ մօրից կաղ ծնուած մի մարդ կար, որին միշտ վերցնում էին ու դնում տաճարի այն դռանը, - որ կոչւում էր Գեղեցիկ, - որպէսզի նա տաճար մտնողներից ողորմութիւն խնդրի:
2 Հոն իր մօրը որովայնէն կաղ ծնած մարդ մը կը բերէին եւ ամէն օր տաճարին Գեղեցիկ կոչուած դրանը քով կը դնէին, որպէս զի տաճարը մտնողներէն ողորմութիւն խնդրէ։
Եւ էր այր մի կաղ յորովայնէ մօր իւրոյ զոր բարձեալ դնէին հանապազ առ դրան տաճարին, որ կոչէր Գեղեցիկ, խնդրել ողորմութիւն յայնցանէ որ մտանէին ի տաճարն:

3:2: Եւ էր այր մի կա՛ղ յորովայնէ մօր իւրոյ, զոր բարձեալ դնէին հանապազօր առ դրա՛ն տաճարին՝ որ կոչէր Գեղեցիկ. խնդրել ողորմութիւն յայնցանէ որ մտանէին ՚ի տաճարն[2134]։
[2134] Ոմանք. Եւ էր անդ այր մի... հանապազ առ դր՛՛... խնդրելով ողորմութիւն։
2. Եւ մօրից կաղ ծնուած մի մարդ կար, որին միշտ վերցնում էին ու դնում տաճարի այն դռանը, - որ կոչւում էր Գեղեցիկ, - որպէսզի նա տաճար մտնողներից ողորմութիւն խնդրի:
2 Հոն իր մօրը որովայնէն կաղ ծնած մարդ մը կը բերէին եւ ամէն օր տաճարին Գեղեցիկ կոչուած դրանը քով կը դնէին, որպէս զի տաճարը մտնողներէն ողորմութիւն խնդրէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:22: И был человек, хромой от чрева матери его, которого носили и сажали каждый день при дверях храма, называемых Красными, просить милостыни у входящих в храм.
3:2  καί τις ἀνὴρ χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ ὑπάρχων ἐβαστάζετο, ὃν ἐτίθουν καθ᾽ ἡμέραν πρὸς τὴν θύραν τοῦ ἱεροῦ τὴν λεγομένην ὡραίαν τοῦ αἰτεῖν ἐλεημοσύνην παρὰ τῶν εἰσπορευομένων εἰς τὸ ἱερόν·
3:2. καί (and) τις (a-one) ἀνὴρ (a-man) χωλὸς (lame) ἐκ (out) κοιλίας (of-a-hallowing-unto) μητρὸς (of-a-mother) αὐτοῦ (of-it) ὑπάρχων (firsting-under) ἐβαστάζετο, (it-was-being-carried-to,"ὃν (to-which) ἐτίθουν (they-were-placing) καθ' (down) ἡμέραν (to-a-day) πρὸς (toward) τὴν (to-the-one) θύραν (to-a-portal) τοῦ (of-the-one) ἱεροῦ (of-sacred) τὴν (to-the-one) λεγομένην (to-being-forthed) Ὡραίαν (to-Hour-belonged) τοῦ (of-the-one) αἰτεῖν (to-appeal-unto) ἐλεημοσύνην (to-a-compassionateness) παρὰ (beside) τῶν (of-the-ones) εἰσπορευομένων ( of-traversing-into-of ) εἰς (into) τὸ (to-the-one) ἱερόν, (to-sacred,"
3:2. et quidam vir qui erat claudus ex utero matris suae baiulabatur quem ponebant cotidie ad portam templi quae dicitur Speciosa ut peteret elemosynam ab introeuntibus in templumAnd a certain man who was lame from his mother's womb was carried: whom they laid every day at the gate of the temple, which is called Beautiful, that he might ask alms of them that went into the temple.
2. And a certain man that was lame from his mother’s womb was carried, whom they laid daily at the door of the temple which is called Beautiful, to ask alms of them that entered into the temple;
3:2. And a certain man, who was lame from his mother’s womb, was being carried in. They would lay him every day at the gate of the temple, which is called the Beautiful, so that he might request alms from those entering into the temple.
3:2. And a certain man lame from his mother’s womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple;
And a certain man lame from his mother' s womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple:

2: И был человек, хромой от чрева матери его, которого носили и сажали каждый день при дверях храма, называемых Красными, просить милостыни у входящих в храм.
3:2  καί τις ἀνὴρ χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ ὑπάρχων ἐβαστάζετο, ὃν ἐτίθουν καθ᾽ ἡμέραν πρὸς τὴν θύραν τοῦ ἱεροῦ τὴν λεγομένην ὡραίαν τοῦ αἰτεῖν ἐλεημοσύνην παρὰ τῶν εἰσπορευομένων εἰς τὸ ἱερόν·
3:2. et quidam vir qui erat claudus ex utero matris suae baiulabatur quem ponebant cotidie ad portam templi quae dicitur Speciosa ut peteret elemosynam ab introeuntibus in templum
And a certain man who was lame from his mother's womb was carried: whom they laid every day at the gate of the temple, which is called Beautiful, that he might ask alms of them that went into the temple.
3:2. And a certain man, who was lame from his mother’s womb, was being carried in. They would lay him every day at the gate of the temple, which is called the Beautiful, so that he might request alms from those entering into the temple.
3:2. And a certain man lame from his mother’s womb was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: "Хромой от чрева матери его..." По IV:22: - ему было теперь более 40: лет.

О красных вратах храма, названных так, вероятно, по их красоте, нигде не упоминается более. Вероятно, это были главные восточные врата (в притворе Соломоновом), ведшие во двор язычников, которые Флавий описывает, как самые красивые, превосходившие красотою все прочие ворота храма (о войн. Иудейской V:5, 3).
Adam Clarke: Commentary on the Bible - 1831
3:2: A - man lame from his mother's womb - The case of this man must have been well known:
1. from the long standing of his infirmity:
2. from his being daily exposed in a place so public.
It appears that he had no power to walk, and was what we term a cripple, for he was carried to the gate of the temple, and laid there in order to excite compassion. These circumstances are all marked by St. Luke, the more fully to show the greatness and incontestable nature of the miracle.
The gate - which is called Beautiful - There are different opinions concerning this gate. Josephus observes, Bell. Jud. lib. v. cap. 5, sect. 3, that the temple had nine gates, which were on every side covered with gold and silver; but there was one gate which was without the holy house, and was of Corinthian brass, and greatly excelled those which were only covered with gold and silver: πολυ τῃ τιμῃ τας καταργυρους και περιχρυσους ὑπεραγουσα. The magnitudes of the other gates were equal one to another; but that of the Corinthian gate, which opened on the east, over against the gate of the holy house itself, was much larger: πεντηκοντα γαρ πηχων ουσα την αναστασιν, τεσσαρακοντα πηχεις τας θυρας ειχε, και τον κοσμον πολυτελεστερον, επι δαψιλες παχος αργυρου τε και χρυσου· for its height was fifty cubits, and its doors were forty cubits, and it was adorned after a most costly manner, as having much richer and thicker plates of silver and gold upon them than upon the other. This last was probably the gate which is here called Beautiful; because it was on the outside of the temple, to which there was an easy access, and because it was evidently the most costly, according to the account in Josephus; but it must be granted that the text of Josephus is by no means clear.
Albert Barnes: Notes on the Bible - 1834
3:2: Lame from his mother's womb - The mention of this shows that there was no deception in the case. The man had been always lame; he was obliged to be carried; and he was well known to the Jews.
Whom they laid daily - That is, his friends laid him there daily. He would therefore be well known to those who were in the habit of entering the temple. Among the ancients there were no hospitals for the sick, and no alms-houses for the poor. The poor were dependent, therefore, on the Charity of those who were in better circumstances. It became an important matter for them to be placed where they would see many people. Hence, it was customary to place them at the gates of rich men Luk 16:20; and they also sat by the highway to beg where many persons would pass, Mar 10:46; Luk 18:35; Joh 9:1-8. The entrance to the temple would be a favorable place for begging; for:
(1) great multitudes were accustomed to enter there; and,
(2) when going up for the purposes of religion, they would be more inclined to give alms than at other times; and especially was this true of the Pharisees, who were particularly desirous of publicity in bestowing charity. It is recorded by Martial (i. 112) that the custom pRev_ailed among the Romans of placing the poor by the gates of the temples; and the custom was also observed a long time in the Christian churches.
At the gate of the temple which is called Beautiful - In regard to this gate there have been two opinions, one of which supposes that it was the gate commonly called Nicanor, which led from the court of the Gentiles to the court of the women (see Plan in notes on Mat 21:12), and the other that it was the gate at the eastern entrance of the temple, commonly called Susan. It is not easy to determine which is intended; though from the fact that what is here recorded occurred near Solomon's porch (Act 3:11; compare the Plan of the Temple, Mat 21:12), it seems probable that the latter was intended. This gate was large and splendid. It was made of Corinthian brass, a most valuable metal, and made a magnificent appearance (Josephus, Jewish Wars, book 5, chapter 5, section 3).
To ask alms - Charity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: lame: Act 4:22, Act 14:8; John 1:9-30
whom: Luk 16:20
which: Act 3:10
to ask: Act 10:4, Act 10:31; Luk 18:35; Joh 9:8
John Gill
3:2 And a certain man, lame from his mother's womb,.... He was born so; his lameness came not through any disease or fall, or any external hurt, but from a defect in nature, in one of his limbs, or more; which made the after miracle the more extraordinary: and he was so lame that he
was carried; he could not walk of himself, or go, being led, but they were obliged to carry him:
whom they laid daily at the gate of the temple; it had been a common usage, it may be, for years past, to bring him every day, at prayer time, and lay him at the gate of the temple where the people went in; hence he was well known by the people, and to have been of a long time lame, even ever since he was born; so that there could be no imposture in this case: and it was at the gate of the temple he lay,
which is called beautiful; which some think was the gate Shushan, which was the eastern gate of the mountain of the house, or the outmost wall, and was so called, because Shushan, the metropolis of Persia, was pourtrayed upon it (q), which made it look very beautiful. The reason commonly given by the Jewish commentators (r) why this was done, is this; when the Jews returned from captivity, the king of Persia commanded that they should make a figure of the palace of Shushan upon one of the gates of the temple, that they might fear the king, and not rebel against him; and accordingly they drew one upon the eastern gate: but some say (s), that the children of the captivity did this (upon their return) that they might remember the wonder of Purim, (their deliverance from Haman,) which was done in Shushan; moreover, it might be so called from the word Shushan, which signifies joy and gladness: but this does not bid so fair to be the gate here meant, since it was lower than all the rest; for as the eastern wall was lower than the rest of the walls, that when the high priest burnt the red heifer on the top of Mount Olivet, he might see the gate of the temple at the time of the sprinkling of the blood; so the gate itself was four cubits lower than the others (t), and therefore could not look so grand and beautiful as the rest. Indeed, concerning this eastern gate of the mountain of the house, it is said (u), that
"in the time when the sanctuary stood, when they prayed on the mountain of the house, they went in by the way of the eastern gate.''
And as this was now the hour of prayer, and the people were going to the temple to pray, whose entrance was at the east gate; here it might be thought, in all probability, was laid the lame man: though it seems rather to be the eastern gate of the court of the women, which was made of Corinthian brass, and looked brighter than gold itself; of which Josephus (w) thus speaks:
"nine of the gates were covered all over with gold and silver, likewise the side posts and lintels; but there was one, without the temple, of Corinthian brass, which in dignity greatly exceeded the silver and golden ones.''
And since at this gate was the greatest frequency of persons, both men and women entering here; it is most likely, that here lay the lame man a begging: this is thought, by some, to be the higher gate of the house of the Lord; said to be built by Jotham, the son of Uzziah, king of Judah, 4Kings 15:35 upon which text, a Jewish commentator of great note (x) has this remark,
"observe it is said of Jotham, that he built it, because he made a building on it, "more glorious and great" than it had been:''
and this is also called the new gate of the house of the Lord, Jer 26:10 and which both the Targum and Kimchi on the place say is the eastern gate.
To ask alms of them that entered into the temple; who going to religious exercises, might be thought to be more disposed to acts of liberality and charity: and besides, these were known to be Jews, of whom only alms were to be asked and taken; for so run their canons (y),
"it is forbidden to take alms of Gentiles publicly, except a man cannot live by the alms of Israelites; and if a king, or a prince of the Gentiles, should send money to an Israelite for alms, he must not return it, because of the peace of the kingdom, but must take it of him, and give it to the poor of the Gentiles secretly, that the king may not hear.''
(q) Misn. Middot, c. 1. sect. 3. (r) Maimon. & Bartenora in Misn. ib. (s) Vid. Juchasin, fol. 65. 2. (t) Misn. Middot, c. 2. sect. 4. Maimon. Hilchot Beth Habechirah, c. 6. sect. 5. (u) Gloss. in T. Bab. Taanith, fol. 15. 2. Vid. Maimon. Hilch. Taanith, c. 4. sect. 15. (w) De Bello Jud. l. 5. c. 5. sect. 3. (x) Abarbinel in loc. (y) Moses Kotsensis Mitzvot Tora, pr. Affirm. 162.
John Wesley
3:2 At the gate of the temple, called Beautiful - This gate was added by Herod the Great, between the court of the Gentiles and that of Israel. It was thirty cubits high, and fifteen broad, and made of Corinthian brass, more pompous in its workmanship and splendour than those that were covered with silver and gold.
Robert Jamieson, A. R. Fausset and David Brown
3:2 a certain man lame from his mother's womb--and now "above forty years old" (Acts 4:22).
was carried--was wont to be carried.
3:33:3: Որոյ տեսեալ զՊե՛տրոս եւ զՅովհաննէս զի մտանէին ՚ի տաճարն, աղաչէր ողորմութի՛ւն առնուլ։
3. Սա տեսնելով Պետրոսին եւ Յովհաննէսին, որոնք տաճար էին մտնում, աղաչում էր, որ ողորմութիւն ստանայ:
3 Ան՝ տեսնելով Պետրոսը եւ Յովհաննէսը, որ տաճարը մտնելու վրայ էին, կ’աղաչէր որ ողորմութիւն տան։
Որոյ տեսեալ զՊետրոս եւ զՅովհաննէս զի մտանէին ի տաճարն, աղաչէր ողորմութիւն առնուլ:

3:3: Որոյ տեսեալ զՊե՛տրոս եւ զՅովհաննէս զի մտանէին ՚ի տաճարն, աղաչէր ողորմութի՛ւն առնուլ։
3. Սա տեսնելով Պետրոսին եւ Յովհաննէսին, որոնք տաճար էին մտնում, աղաչում էր, որ ողորմութիւն ստանայ:
3 Ան՝ տեսնելով Պետրոսը եւ Յովհաննէսը, որ տաճարը մտնելու վրայ էին, կ’աղաչէր որ ողորմութիւն տան։
zohrab-1805▾ eastern-1994▾ western am▾
3:33: Он, увидев Петра и Иоанна перед входом в храм, просил у них милостыни.
3:3  ὃς ἰδὼν πέτρον καὶ ἰωάννην μέλλοντας εἰσιέναι εἰς τὸ ἱερὸν ἠρώτα ἐλεημοσύνην λαβεῖν.
3:3. ὃς (which) ἰδὼν (having-had-seen,"Πέτρον (a-Petros,"καὶ (and) Ἰωάνην (an-Ioanes," μέλλοντας ( to-impending ) εἰσιέναι (to-go-into) εἰς (into) τὸ (to-the-one) ἱερὸν (to-sacred) ἠρώτα (it-was-entreating-unto) ἐλεημοσύνην (to-a-compassionateness) λαβεῖν. (to-have-had-taken)
3:3. is cum vidisset Petrum et Iohannem incipientes introire in templum rogabat ut elemosynam acciperetHe, when he had seen Peter and John, about to go into the temple, asked to receive an alms.
3. who seeing Peter and John about to go into the temple, asked to receive an alms.
3:3. And this man, when he had seen Peter and John beginning to enter the temple, was begging, so that he might receive alms.
3:3. Who seeing Peter and John about to go into the temple asked an alms.
Who seeing Peter and John about to go into the temple asked an alms:

3: Он, увидев Петра и Иоанна перед входом в храм, просил у них милостыни.
3:3  ὃς ἰδὼν πέτρον καὶ ἰωάννην μέλλοντας εἰσιέναι εἰς τὸ ἱερὸν ἠρώτα ἐλεημοσύνην λαβεῖν.
3:3. is cum vidisset Petrum et Iohannem incipientes introire in templum rogabat ut elemosynam acciperet
He, when he had seen Peter and John, about to go into the temple, asked to receive an alms.
3:3. And this man, when he had seen Peter and John beginning to enter the temple, was begging, so that he might receive alms.
3:3. Who seeing Peter and John about to go into the temple asked an alms.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
3:3: Who, seeing Peter ... - There is no evidence that he was acquainted with them or knew who they were. He asked of them as he was accustomed to do of the multitude that entered the temple.
John Gill
3:3 Who seeing Peter and John about to go into the temple,.... Just as they were entering through the gate at which he lay, he looked at them; and though they were strangers to him, he concluded they were Israelites by their going into the temple at that time:
asked an alms; of them; prayed them to give him something for his relief and support.
3:43:4: Հայեցաւ ՚ի նա Պե՛տրոս Յովհաննո՛ւ հանդերձ, եւ ասէ. Հայեա՛ց ՚ի մեզ։
4. Պետրոսը նրան նայեց Յովհաննէսի հետ եւ ասաց. «Նայի՛ր մեզ»:
4 Իսկ Պետրոս Յովհաննէսին հետ մէկտեղ անոր նայեցաւ ու ըսաւ. «Մեզի՛ նայէ»։
Հայեցաւ ի նա Պետրոս Յովհաննու հանդերձ եւ ասէ. Հայեաց ի մեզ:

3:4: Հայեցաւ ՚ի նա Պե՛տրոս Յովհաննո՛ւ հանդերձ, եւ ասէ. Հայեա՛ց ՚ի մեզ։
4. Պետրոսը նրան նայեց Յովհաննէսի հետ եւ ասաց. «Նայի՛ր մեզ»:
4 Իսկ Պետրոս Յովհաննէսին հետ մէկտեղ անոր նայեցաւ ու ըսաւ. «Մեզի՛ նայէ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:44: Петр с Иоанном, всмотревшись в него, сказали: взгляни на нас.
3:4  ἀτενίσας δὲ πέτρος εἰς αὐτὸν σὺν τῶ ἰωάννῃ εἶπεν, βλέψον εἰς ἡμᾶς.
3:4. ἀτενίσας (Having-stretched-along-to) δὲ (moreover,"Πέτρος (a-Petros,"εἰς (into) αὐτὸν (to-it,"σὺν (together) τῷ (unto-the-one) Ἰωάνῃ (unto-an-Ioanes,"εἶπεν (it-had-said,"Βλέψον (Thou-should-have-viewed) εἰς (into) ἡμᾶς. (to-us)
3:4. intuens autem in eum Petrus cum Iohanne dixit respice in nosBut Peter with John, fastening his eyes upon him, said: Look upon us.
4. And Peter, fastening his eyes upon him, with John, said, Look on us.
3:4. Then Peter and John, gazing at him, said, “Look at us.”
3:4. And Peter, fastening his eyes upon him with John, said, Look on us.
And Peter, fastening his eyes upon him with John, said, Look on us:

4: Петр с Иоанном, всмотревшись в него, сказали: взгляни на нас.
3:4  ἀτενίσας δὲ πέτρος εἰς αὐτὸν σὺν τῶ ἰωάννῃ εἶπεν, βλέψον εἰς ἡμᾶς.
3:4. intuens autem in eum Petrus cum Iohanne dixit respice in nos
But Peter with John, fastening his eyes upon him, said: Look upon us.
3:4. Then Peter and John, gazing at him, said, “Look at us.”
3:4. And Peter, fastening his eyes upon him with John, said, Look on us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Совершению чуда над хромым предшествует пристальное воззрение друг на друга апостолов и исцеленного. Это было как бы взаимное приготовление к чуду. В отношении к хромому это было средством возбудить его внимание и духовную восприимчивость к чудесному благотворению.
Adam Clarke: Commentary on the Bible - 1831
3:4: Look on us - He wished to excite and engage his attention that he might see what was done to produce his miraculous cure, and, it is likely, took this occasion to direct his faith to Jesus Christ. See note on Act 3:16 (note). Peter and John probably felt themselves suddenly drawn by the Holy Spirit to pronounce the healing name in behalf of this poor man.
Albert Barnes: Notes on the Bible - 1834
3:4: Fastening his eyes - The word used here denotes "to look intently, or with fixed attention." It is one of the special words which Luke uses (Luk 4:20; Luk 22:56; Act 1:10; Act 3:12; Act 6:15; Act 7:55; Act 10:4; etc.) 12 times in all. It is used by no other writer in the New Testament, except twice by Paul, Co2 3:7, Co2 3:13.
Look on us - All this Was done to fix the attention. He wished to call the attention of the man distinctly to himself, and to what he was about to do. It was also done that the man might be fully apprised that his restoration to health came from him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: fastening: Act 11:6, Act 14:9, Act 14:10; Luk 4:20
Look: Act 3:12; Joh 5:6, Joh 11:40
John Gill
3:4 And Peter fastening his eyes upon him,.... Or looking very wistly and intently at him, being, no doubt, under some uncommon impulse of the Spirit of God to take notice of him, and cure him of his disease:
with John; who was also under a like impulse at the same time; and who was equally concerned in this cure, as appears by the notice the man, when healed, took of the one, as well as the other; and by Peter's declaration, Acts 3:11 as also by the following words:
said, look on us; which was said to raise his attention to them, to put him upon observing what manner of men they were, and how unlikely to perform the following cure, and to take notice of the manner in which it would be done. The Jews speak of a supernatural cure effected in such a manner, using such words; and which perhaps is told, with a view to lessen the glory of this (z).
"Elias appeared to one in the likeness of R. Chiyah Rabbah; he said to him, how does my Lord do? he replied to him, a certain tooth distresses me; he said to him, , "look on me"; and he looked on him, and put his finger on it, and he was well.''
(z) T. Hieros. Cetubot, fol. 35. 1.
Robert Jamieson, A. R. Fausset and David Brown
3:4 Peter fastening his eyes on him with John, said, Look on us. And he gave heed--that, through the eye, faith might be aided in its birth.
3:53:5: Նա դարձաւ ՚ի նոսա, եւ ակն ունէր առնուլ ի՛նչ ՚ի նոցանէ[2135]։ [2135] Օրինակ մի. ՚Ի նոցանէ ինչ առնուլ։
5. Նա դարձաւ դէպի նրանք եւ ակնկալում էր նրանցից մի բան ստանալ:
5 Ան ալ դէպի անոնց դարձաւ ու կը յուսար թէ անոնցմէ բան մը պիտի առնէ։
Նա դարձաւ ի նոսա եւ ակն ունէր առնուլ ինչ ի նոցանէ:

3:5: Նա դարձաւ ՚ի նոսա, եւ ակն ունէր առնուլ ի՛նչ ՚ի նոցանէ[2135]։
[2135] Օրինակ մի. ՚Ի նոցանէ ինչ առնուլ։
5. Նա դարձաւ դէպի նրանք եւ ակնկալում էր նրանցից մի բան ստանալ:
5 Ան ալ դէպի անոնց դարձաւ ու կը յուսար թէ անոնցմէ բան մը պիտի առնէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:55: И он пристально смотрел на них, надеясь получить от них что-- нибудь.
3:5  ὁ δὲ ἐπεῖχεν αὐτοῖς προσδοκῶν τι παρ᾽ αὐτῶν λαβεῖν.
3:5. ὁ (The-one) δὲ (moreover) ἐπεῖχεν (it-was-holding-upon) αὐτοῖς (unto-them) προσδοκῶν (toward-thinking-unto) τι (to-a-one) παρ' (beside) αὐτῶν (of-them) λαβεῖν. (to-have-had-taken)
3:5. at ille intendebat in eos sperans se aliquid accepturum ab eisBut he looked earnestly upon them, hoping that he should receive something of them.
5. And he gave heed unto them, expecting to receive something from them.
3:5. And he looked intently at them, hoping that he might receive something from them.
3:5. And he gave heed unto them, expecting to receive something of them.
And he gave heed unto them, expecting to receive something of them:

5: И он пристально смотрел на них, надеясь получить от них что-- нибудь.
3:5  ὁ δὲ ἐπεῖχεν αὐτοῖς προσδοκῶν τι παρ᾽ αὐτῶν λαβεῖν.
3:5. at ille intendebat in eos sperans se aliquid accepturum ab eis
But he looked earnestly upon them, hoping that he should receive something of them.
3:5. And he looked intently at them, hoping that he might receive something from them.
3:5. And he gave heed unto them, expecting to receive something of them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:5: Expecting to receive something of them - Because it was a constant custom for all who entered the temple to carry money with them to give to the treasury, or to the poor, or to both. It was on this ground that the friends of the lame man laid him at the gate of the temple, as this was the most likely place to receive alms.
Geneva 1599
3:5 And he (a) gave heed unto them, expecting to receive something of them.
(a) Both with heart and eyes.
John Gill
3:5 And he gave heed unto them,.... Or "he looked at them", as the Syriac version renders it, as they bid him: he was not only attentive to them in his mind, but he directed his eyes towards them, and looked wistly at them. This clause is left out in the Ethiopic version.
Expecting to receive something of them; not a cure for his lameness, which he little thought of, but some money, as an alms.
3:63:6: Եւ ասէ Պետրոս. Արծաթ եւ ոսկի ո՛չ ունիմ. բայց զոր ունիմս զայս տա՛ց քեզ. յանուն Յիսուսի Քրիստոսի Նազովրեցւոյ՝ արի՛ եւ գնա[2136]։ [2136] Ոմանք. Եւ ասէ ցնա Պետ՛՛... զոր ունիմ, զայս։
6. Եւ Պետրոսն ասաց. «Արծաթ եւ ոսկի չունեմ, բայց ինչ որ ունեմ, քեզ կը տամ. յանուն Նազովրեցի Յիսուս Քրիստոսի վե՛ր կաց եւ քայլի՛ր»[5]:[5] Լաւագոյն յուն. բն. չունեն վե՛ր կաց եւ բառերը:
6 Պետրոս ըսաւ. «Արծաթ ու ոսկի չունիմ, հապա ինչ որ ունիմ՝ զայն քեզի կու տամ։ Նազովրեցի Յիսուս Քրիստոսին անունովը ելի՛ր ու քալէ՛»։
Եւ ասէ Պետրոս. Արծաթ եւ ոսկի ոչ ունիմ, բայց զոր ունիմս` զայս տաց քեզ. յանուն Յիսուսի Քրիստոսի Նազովրեցւոյ արի եւ գնա:

3:6: Եւ ասէ Պետրոս. Արծաթ եւ ոսկի ո՛չ ունիմ. բայց զոր ունիմս զայս տա՛ց քեզ. յանուն Յիսուսի Քրիստոսի Նազովրեցւոյ՝ արի՛ եւ գնա[2136]։
[2136] Ոմանք. Եւ ասէ ցնա Պետ՛՛... զոր ունիմ, զայս։
6. Եւ Պետրոսն ասաց. «Արծաթ եւ ոսկի չունեմ, բայց ինչ որ ունեմ, քեզ կը տամ. յանուն Նազովրեցի Յիսուս Քրիստոսի վե՛ր կաց եւ քայլի՛ր»[5]:
[5] Լաւագոյն յուն. բն. չունեն վե՛ր կաց եւ բառերը:
6 Պետրոս ըսաւ. «Արծաթ ու ոսկի չունիմ, հապա ինչ որ ունիմ՝ զայն քեզի կու տամ։ Նազովրեցի Յիսուս Քրիստոսին անունովը ելի՛ր ու քալէ՛»։
zohrab-1805▾ eastern-1994▾ western am▾
3:66: Но Петр сказал: серебра и золота нет у меня; а что имею, то даю тебе: во имя Иисуса Христа Назорея встань и ходи.
3:6  εἶπεν δὲ πέτρος, ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι, ὃ δὲ ἔχω τοῦτό σοι δίδωμι· ἐν τῶ ὀνόματι ἰησοῦ χριστοῦ τοῦ ναζωραίου [ἔγειρε καὶ] περιπάτει.
3:6. εἶπεν (It-had-said) δὲ (moreover,"Πέτρος (a-Petros,"Ἀργύριον (To-a-silverlet) καὶ (and) χρυσίον (to-a-goldlet) οὐχ (not) ὑπάρχει (it-firsteth-under) μοι, (unto-me,"ὃ (to-which) δὲ (moreover) ἔχω (I-hold,"τοῦτό (to-the-one-this) σοι (unto-thee) δίδωμι: (I-give) ἐν (in) τῷ (unto-the-one) ὀνόματι (unto-a-name) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) τοῦ (of-the-one) Ναζωραίου (of-Nazora-belonged) περιπάτει. (thou-should-tread-about-unto)
3:6. Petrus autem dixit argentum et aurum non est mihi quod autem habeo hoc tibi do in nomine Iesu Christi Nazareni surge et ambulaBut Peter said: Silver and gold I have none; but what I have, I give thee. In the name of Jesus Christ of Nazareth, arise and walk.
6. But Peter said, Silver and gold have I none; but what I have, that give I thee. In the name of Jesus Christ of Nazareth, walk.
3:6. But Peter said: “Silver and gold is not mine. But what I have, I give to you. In the name of Jesus Christ the Nazarene, rise up and walk.”
3:6. Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk.
Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk:

6: Но Петр сказал: серебра и золота нет у меня; а что имею, то даю тебе: во имя Иисуса Христа Назорея встань и ходи.
3:6  εἶπεν δὲ πέτρος, ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι, ὃ δὲ ἔχω τοῦτό σοι δίδωμι· ἐν τῶ ὀνόματι ἰησοῦ χριστοῦ τοῦ ναζωραίου [ἔγειρε καὶ] περιπάτει.
3:6. Petrus autem dixit argentum et aurum non est mihi quod autem habeo hoc tibi do in nomine Iesu Christi Nazareni surge et ambula
But Peter said: Silver and gold I have none; but what I have, I give thee. In the name of Jesus Christ of Nazareth, arise and walk.
3:6. But Peter said: “Silver and gold is not mine. But what I have, I give to you. In the name of Jesus Christ the Nazarene, rise up and walk.”
3:6. Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: "Что имею, даю тебе..." Еще до совершения чуда апостол имеет полную уверенность в его совершении. Эта уверенность основывалась, без сомнения, на обетованиях Господа апостолам (Мк XVI:18; Лк IX:1; Ин XIV:12: и др. ) и чувствовалась в ощущении в себе необычайной силы Духа Святого, что апостол и выражает словами: "что имею, даю..."

"Во имя Иисуса Христа Назорея встань и ходи..." Не своею силою, но именем Господа Иисуса Христа Петр совершает это чудо.
Adam Clarke: Commentary on the Bible - 1831
3:6: Silver and gold have I none - Though it was customary for all those who entered the temple to carry some money with them, for the purposes mentioned above, yet so poor were the apostles that their had nothing to give, either to the sacred treasury, or to the distressed. The popish writers are very dexterous at forming analogies between St. Peter and the pope; but it is worthy of note that they have not attempted any here. Even the judicious and generally liberal Calmet passes by this important saying of the person whom he believed to have been the first pope. Thomas Aquinas, surnamed the angelical doctor, who was highly esteemed by Pope Innocent IV., going one day into the pope's chamber, where they were reckoning large sums of money, the pope, addressing himself to Aquinas, said: "You see that the Church is no longer in an age in which she can say, Silver and gold have I none?" "It is true, holy father," replied the angelical doctor, "nor can she now say to the lame man, Rise up and walk!" This was a faithful testimony, and must have cut deep for the moment. One thing is very remarkable, that though the saints of this church can work no miracles while alive, they work many when dead; and it is the attestation of those post mortem miracles that leads to their canonization. Thomas a Becket, who did no good while he lived, is reported to have done much after his death. Many have visited his tomb, and, in days of yore, many were said to be healed of whatsoever disease they had. The age is more enlightened, and the tomb of this reputed saint has lost all its power.
Albert Barnes: Notes on the Bible - 1834
3:6: Silver and gold have I none - The man had asked for money; Peter assures him that he had not that to give; what he did was done, however, in such a way as to show his willingness to aid him if he had possessed money.
Such as I have - Such as is in my power. It is not to be supposed that he meant to say that he originated this power himself, but only that it was entrusted to him. He immediately adds that it was derived solely from the Lord Jesus Christ.
In the name - Compare Act 4:10. In Mar 16:17-18, it is said, "These signs shall follow them that the sick, and they shall recover." The expression means "by his authority," or "in virtue of power derived from him." We are here struck with a remarkable difference between the manner in which the Lord Jesus performed miracles and that in which it was done by his apostles. He did it in his own name and by virtue of his own power. The apostles never attempted to perform a miracle by their own power. It was only in the name of Jesus; and this circumstance alone shows that there was a radical difference between Christ and all other prophets and teachers.
Of Nazareth - This was the name by which he was commonly known. By the name he had been designated among the Jews and on the cross. It is by no means improbable that the man had heard of him by this name, and it was important that he should understand that it was by the authority of him who had been crucified as an impostor.
Rise up and walk - To do this would be evidence of signal power. It is remarkable that in cases like this they were commanded to do the thing at once. See similar cases in Joh 5:8; Mat 9:6; Mat 12:13. It would have been easy to allege that they had no power; that they were lame, or sick, or palsied, and could do nothing until God should give them strength. But the command was to do the thing; nor did the Saviour or the apostles stop to convince them that they could do nothing. They did not doubt that if it were done they would ascribe the power to God. Precisely like this is the condition of the sinner. God commands him to do the thing; to repent, and believe, and lead a holy life. It is not merely to attempt to do it, to make use of means, or to wait on him, but it is actually to repent and believe the gospel. Where he may obtain power to do it is another question. It is easy for him to involve himself in difficulty, as it would have been in these cases. But the command of God is positive, and must be obeyed. If not obeyed, people must perish, just as this man would have been always lame if he had put forth no effort of his own. When done, a convicted sinner will do just as this man did, instinctively give all the praise to God, Act 3:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: Silver: Mat 10:9; Co1 4:11; Co2 6:10, Co2 8:9; Jam 2:5
but: Mar 14:8; Co2 8:12; Pe1 4:10
In: Act 3:16, Act 4:7, Act 9:34, Act 16:18, Act 19:13-16; Mat 7:22; Mar 16:17
Jesus: Act 2:22, Act 2:36, Act 4:10, Act 10:38; Joh 19:19
John Gill
3:6 Then Peter said, silver and gold have I none,.... The Ethiopic version reads, "we have none"; and so it reads the next clause in the first person plural; that is, they had no money either of gold or silver coin; they had none about them, nor any of their own perhaps any where; none but what was brought to them, and put into their hands as a common stock for the whole church, or the poor of it: nor indeed might any money be carried in a purse into the temple; See Gill on Mt 10:9, Mk 11:16 though doubtless they might carry it in their hands, or otherwise, for the offerings, or for the poor, or this man would not have lain here for alms.
But such as I have, give I thee; meaning the gift of healing; not that he communicated that to him, but exercised the gift upon him, by curing him of his lameness; and which was much preferable to large quantities of gold and silver, had he had them to give unto him:
in the name of Jesus Christ of Nazareth: signifying, that it was by the command of Christ he said what follows; and by his power he wrought the cure which commenced upon it; even by the authority and virtue of him, who was treated with so much contempt by the Jews, and had lately been crucified by them: in his name he bid him
rise up and walk; without making use of any medicines, or applying anything to him; but believing that power would go along with the words, and strength would be communicated to him, by him in whose name he spoke, he said these words: and herein lies the difference between the miracles wrought by Christ, and by his disciples; those that were done by him were done in his own name, and by his own power; those that were performed by his disciples, were done in the name of Christ, and by his power alone; and the Jews themselves own, that the disciples performed cures , "in the name of Jesus" (a).
(a) T. Hieros. Sabbat, fol. 14. 4. & Avoda Zara, fol. 40. 4.
John Wesley
3:6 Then said Peter, Silver and gold have I none - How unlike his supposed successor! Can the bishop of Rome either say or do the same?
Robert Jamieson, A. R. Fausset and David Brown
3:6 Silver and gold have I none, but such as I have give I thee--What a lofty superiority breathes in these words!
In the name of Jesus Christ of Nazareth rise up and walk--These words, uttered with supernatural power, doubtless begat in this poor man the faith that sent healing virtue through his diseased members.
3:73:7: Եւ կալեալ զաջոյ ձեռանէ նորա յարոյց զնա։ Եւ անդէն հաստատեցա՛ն բարձք նորա՝ եւ սրունք[2137]։ [2137] Ոմանք. Եւ կալաւ զաջու։
7. Եւ բռնելով նրա աջ ձեռքից՝ վեր կացրեց նրան. եւ իսկոյն ամրացան նրա ազդրերն ու սրունքները[6]:[6] Յունարէն՝ նրա ոտքի թաթերը եւ կոճերը:
7 Անոր աջ ձեռքէն բռնեց ու վերցուց զանիկա ու իսկոյն անոր ոտքին թաթերը ու կոճերը զօրացան։
Եւ կալեալ զաջոյ ձեռանէ նորա` յարոյց զնա. եւ անդէն հաստատեցան [11]բարձք նորա եւ սրունք:

3:7: Եւ կալեալ զաջոյ ձեռանէ նորա յարոյց զնա։ Եւ անդէն հաստատեցա՛ն բարձք նորա՝ եւ սրունք[2137]։
[2137] Ոմանք. Եւ կալաւ զաջու։
7. Եւ բռնելով նրա աջ ձեռքից՝ վեր կացրեց նրան. եւ իսկոյն ամրացան նրա ազդրերն ու սրունքները[6]:
[6] Յունարէն՝ նրա ոտքի թաթերը եւ կոճերը:
7 Անոր աջ ձեռքէն բռնեց ու վերցուց զանիկա ու իսկոյն անոր ոտքին թաթերը ու կոճերը զօրացան։
zohrab-1805▾ eastern-1994▾ western am▾
3:77: И, взяв его за правую руку, поднял; и вдруг укрепились его ступни и колени,
3:7  καὶ πιάσας αὐτὸν τῆς δεξιᾶς χειρὸς ἤγειρεν αὐτόν· παραχρῆμα δὲ ἐστερεώθησαν αἱ βάσεις αὐτοῦ καὶ τὰ σφυδρά,
3:7. καὶ (And) πιάσας (having-squeezed-to) αὐτὸν (to-it) τῆς (of-the-one) δεξιᾶς (of-right-belonged) χειρὸς (of-a-hand) ἤγειρεν (it-roused) αὐτόν: (to-it) παραχρῆμα (beside-to-an-affording-to) δὲ (moreover) ἐστερεώθησαν (they-were-en-formationed) αἱ (the-ones) βάσεις (steppings) αὐτοῦ (of-it) καὶ (and) τὰ (the-ones) σφυδρά, (ankles,"
3:7. et adprehensa ei manu dextera adlevavit eum et protinus consolidatae sunt bases eius et plantaeAnd taking him by the right hand, he lifted him up: and forthwith his feet and soles received strength.
7. And he took him by the right hand, and raised him up: and immediately his feet and his ankle-bones received strength.
3:7. And taking him by the right hand, he lifted him up. And immediately his legs and feet were strengthened.
3:7. And he took him by the right hand, and lifted [him] up: and immediately his feet and ancle bones received strength.
And he took him by the right hand, and lifted [him] up: and immediately his feet and ancle bones received strength:

7: И, взяв его за правую руку, поднял; и вдруг укрепились его ступни и колени,
3:7  καὶ πιάσας αὐτὸν τῆς δεξιᾶς χειρὸς ἤγειρεν αὐτόν· παραχρῆμα δὲ ἐστερεώθησαν αἱ βάσεις αὐτοῦ καὶ τὰ σφυδρά,
3:7. et adprehensa ei manu dextera adlevavit eum et protinus consolidatae sunt bases eius et plantae
And taking him by the right hand, he lifted him up: and forthwith his feet and soles received strength.
3:7. And taking him by the right hand, he lifted him up. And immediately his legs and feet were strengthened.
3:7. And he took him by the right hand, and lifted [him] up: and immediately his feet and ancle bones received strength.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: "Взяв его за правую руку, поднял..." К слову апостол присоединяет и внешнее действие, как некогда поступал и Сам Господь.
Adam Clarke: Commentary on the Bible - 1831
3:7: Immediately his feet and ancle bones received strength - The suddenness of the cure was the proof of the miracle: his walking and leaping were the evidences of it.
Albert Barnes: Notes on the Bible - 1834
3:7: And he took him - He took hold of his hand. To take hold of the hand in such a ease was an offer of aid, an indication that Peter was sincere, and was an inducement to him to make an effort. This may be employed as a beautiful illustration of the manner of God when he commands people to repent and believe. He does not leave them alone; he extends help, and aids their efforts. If they tremble, and feel that they are weak, and needy, and helpless, his hand is stretched out and his power exerted to impart strength and grace.
His feet and ankle-bones - The fact that strength was immediately imparted; that the feet, long lame, were now made strong, was a full and clear proof of miraculous power.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: Act 9:41; Mar 1:31, Mar 5:41, Mar 9:27; Luk 13:13
John Gill
3:7 And he took him by the right hand,.... In imitation of Christ, whom he had often seen using the same action on such occasions:
and lift him up; believing he was cured, and that it might be manifest. The word him is expressed in the Alexandrian copy, and in some others, and in the Oriental versions, which is a supplement in our translation:
and immediately his feet and ankle bones received strength; where, it seems, his lameness lay. The Vulgate Latin renders it, his bases and soles, which may include his legs and thighs, as well as feet; and the Syriac version, "his feet and soles"; and the Arabic version, "his soles, and the muscles adjoining to his heels"; and the Ethiopic version furthest off of all, "he was strengthened in his feet, and in his loins"; his disorder might be of the paralytic kind.
Robert Jamieson, A. R. Fausset and David Brown
3:7 And he took . . . and lifted him up--precisely what his Lord had done to his own mother-in-law (Mk 1:31).
his feet--"soles."
and ankle bones, &c.--the technical language of a physician (Col 4:14).
3:83:8: Իվեր վազեաց եւ սկսաւ գնա՛լ. եւ եմո՛ւտ ընդ նոսա ՚ի տաճարն. գնայր եւ վազվազէր, եւ օրհնէր զԱստուած[2138]։ [2138] Ոմանք. Գնայր եւ վազէր եւ օրհ՛՛։
8. Նա վեր ցատկեց եւ սկսեց քայլել ու նրանց հետ տաճար մտաւ. քայլում էր եւ վազվզում ու օրհնում Աստծուն:
8 Եւ վեր ցատկելով կայնեցաւ ու քալեց եւ անոնց հետ տաճարը մտաւ, քալելով ու ցատկելով եւ Աստուած օրհնելով։
Ի վեր վազեաց եւ սկսաւ գնալ, եւ եմուտ ընդ նոսա ի տաճարն, գնայր եւ վազվազէր եւ օրհնէր զԱստուած:

3:8: Իվեր վազեաց եւ սկսաւ գնա՛լ. եւ եմո՛ւտ ընդ նոսա ՚ի տաճարն. գնայր եւ վազվազէր, եւ օրհնէր զԱստուած[2138]։
[2138] Ոմանք. Գնայր եւ վազէր եւ օրհ՛՛։
8. Նա վեր ցատկեց եւ սկսեց քայլել ու նրանց հետ տաճար մտաւ. քայլում էր եւ վազվզում ու օրհնում Աստծուն:
8 Եւ վեր ցատկելով կայնեցաւ ու քալեց եւ անոնց հետ տաճարը մտաւ, քալելով ու ցատկելով եւ Աստուած օրհնելով։
zohrab-1805▾ eastern-1994▾ western am▾
3:88: и вскочив, стал, и начал ходить, и вошел с ними в храм, ходя и скача, и хваля Бога.
3:8  καὶ ἐξαλλόμενος ἔστη καὶ περιεπάτει, καὶ εἰσῆλθεν σὺν αὐτοῖς εἰς τὸ ἱερὸν περιπατῶν καὶ ἁλλόμενος καὶ αἰνῶν τὸν θεόν.
3:8. καὶ (and) ἐξαλλόμενος ( jumping-out ) ἔστη (it-had-stood) καὶ (and) περιεπάτει, (it-was-treading-about,"καὶ (and) εἰσῆλθεν (it-had-came-into) σὺν (together) αὐτοῖς (unto-them) εἰς (into) τὸ (to-the-one) ἱερὸν (to-sacred) περιπατῶν (treading-about-unto) καὶ (and) ἁλλόμενος ( jumping ) καὶ (and) αἰνῶν (lauding-unto) τὸν (to-the-one) θεόν. (to-a-Deity)
3:8. et exiliens stetit et ambulabat et intravit cum illis in templum ambulans et exiliens et laudans DominumAnd he leaping up, stood and walked and went in with them into the temple, walking and leaping and praising God.
8. And leaping up, he stood, and began to walk; and he entered with them into the temple, walking, and leaping, and praising God.
3:8. And leaping up, he stood and walked around. And he entered with them into the temple, walking and leaping and praising God.
3:8. And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God.
And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God:

8: и вскочив, стал, и начал ходить, и вошел с ними в храм, ходя и скача, и хваля Бога.
3:8  καὶ ἐξαλλόμενος ἔστη καὶ περιεπάτει, καὶ εἰσῆλθεν σὺν αὐτοῖς εἰς τὸ ἱερὸν περιπατῶν καὶ ἁλλόμενος καὶ αἰνῶν τὸν θεόν.
3:8. et exiliens stetit et ambulabat et intravit cum illis in templum ambulans et exiliens et laudans Dominum
And he leaping up, stood and walked and went in with them into the temple, walking and leaping and praising God.
3:8. And leaping up, he stood and walked around. And he entered with them into the temple, walking and leaping and praising God.
3:8. And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: "Ходя и скача..." - выражение восторженно-радостного настроения души исцеленного.
Adam Clarke: Commentary on the Bible - 1831
3:8: Walking and leaping, and praising God - These actions are very naturally described. He walked, in obedience to the command of the apostle, rise up and walk: he leaped, to try the strength of his limbs and to be convinced of the reality of the cure: he praised God, as a testimony of the gratitude he felt for the cure he had received. Now was fulfilled, in the most literal manner, the words of the Prophet Isaiah, Isa 35:6 : The lame man shall leap as a hart.
Albert Barnes: Notes on the Bible - 1834
3:8: And he, leaping up - This was a natural expression of joy, and it was a striking fulfillment of the prophecy in Isa 35:6; "Then shall the lame man leap as an hart." The account here given is one that is perfectly natural. The man would be filled with joy, and would express it in this manner. He had been lame from a child; he had never walked; and there was more in the miracle than merely giving strength. The art of "walking" is one that is acquired by long practice. Children learn slowly. Caspar Hauser, discovered in one of the cities of Germany, who had been confined in prison from a child, was unable to walk in an easy way when released, but stumbled in a very awkward manner (see his Life). When, therefore, this man was able at once to walk, it was clear proof of a miracle.
Praising God - This was the natural and appropriate expression of his feelings on this occasion. His heart would be full; and he could have no doubt that this blessing had come from God alone. It is remarkable that he did not even express his gratitude to Peter and John. They had not pretended to restore him in their own name, and he would feel that man could not do it. It is remarkable that he praised God without being taught or entreated to do it. It was instinctive - the natural feeling of the heart. So a sinner. His first feelings, when he is converted, will be to ascribe the praise to God. While he may and will feel regard for the ministry by whose instrumentality he has received the blessing, yet his main expression of gratitude will be to God. And this he will do instinctively. He needs no prompter; he knows that no power of man is equal to the work of converting the soul, and will rejoice, and give all the praise to the God of grace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: he: Act 14:10; Isa 35:6; Luk 6:23; Joh 5:8, Joh 5:9, Joh 5:14
praising: Psa 103:1, Psa 103:2, Psa 107:20-22; Luk 17:15-18, Luk 18:43
John Gill
3:8 And he leaping up,.... From off the bed or couch, or ground on which he lay:
stood and walked; stood firm and strong upon his feet, and walked about; by which it was abundantly manifest to himself and others, that he had a perfect cure. The Ethiopic version is a very ridiculous one, "and he went with them catching fishes"; as if upon this, before they went into the temple, he and the apostles went a fishing together, which has not the least foundation in the text:
and entered with them into the temple; to join with them in divine worship, to acknowledge the goodness of God to him, and to show respect to the instruments he made use of in his cure:
and leaping; for joy of the mercy, and that it might appear to all that he was thoroughly cured of his lameness: and thus the prophecy in Is 35:6 "then shall the lame man leap as an hart", was literally fulfilled:
and praising God; and not the apostles; for he knew that this was owing to the power of God, and could never have been done by man; though he might not be ungrateful to the instruments.
Robert Jamieson, A. R. Fausset and David Brown
3:8 leaping up, stood . . . walked . . . entered the temple walking, leaping, and praising God--Every word here is emphatic, expressing the perfection of the cure, as Acts 3:7 its immediateness.
3:93:9: Եւ ետես ամենայն ժողովուրդն զնա, զի գնայր եւ օրհնէր զԱստուած.
9. Եւ ամբողջ ժողովուրդը տեսաւ նրան քայլելիս եւ Աստծուն օրհնելիս:
9 Բոլոր ժողովուրդը տեսաւ զանիկա որ կը քալէր ու Աստուած կ’օրհնէր։
Եւ ետես ամենայն ժողովուրդն զնա, զի գնայր եւ օրհնէր զԱստուած:

3:9: Եւ ետես ամենայն ժողովուրդն զնա, զի գնայր եւ օրհնէր զԱստուած.
9. Եւ ամբողջ ժողովուրդը տեսաւ նրան քայլելիս եւ Աստծուն օրհնելիս:
9 Բոլոր ժողովուրդը տեսաւ զանիկա որ կը քալէր ու Աստուած կ’օրհնէր։
zohrab-1805▾ eastern-1994▾ western am▾
3:99: И весь народ видел его ходящим и хвалящим Бога;
3:9  καὶ εἶδεν πᾶς ὁ λαὸς αὐτὸν περιπατοῦντα καὶ αἰνοῦντα τὸν θεόν,
3:9. καὶ (And) εἶδεν (it-had-seen,"πᾶς (all) ὁ (the-one) λαὸς (a-people,"αὐτὸν (to-it) περιπατοῦντα (to-treading-about-unto) καὶ (and) αἰνοῦντα (to-lauding-unto) τὸν (to-the-one) θεόν, (to-a-Deity,"
3:9. et vidit omnis populus eum ambulantem et laudantem DeumAnd all the people saw him walking and praising God.
9. And all the people saw him walking and praising God:
3:9. And all the people saw him walking and praising God.
3:9. And all the people saw him walking and praising God:
And all the people saw him walking and praising God:

9: И весь народ видел его ходящим и хвалящим Бога;
3:9  καὶ εἶδεν πᾶς ὁ λαὸς αὐτὸν περιπατοῦντα καὶ αἰνοῦντα τὸν θεόν,
3:9. et vidit omnis populus eum ambulantem et laudantem Deum
And all the people saw him walking and praising God.
3:9. And all the people saw him walking and praising God.
3:9. And all the people saw him walking and praising God:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: "И весь народ, т. е. собравшийся и собиравшийся во дворах храма, видел его..." - т. е. уже не хромым, а здоровым и веселым.
Adam Clarke: Commentary on the Bible - 1831
3:9: And all the people saw him - The miracle was wrought in the most public manner, and in the most public place, and in a place where the best judgment could be formed of it; for, as it was a Divine operation, the priests, etc., were the most proper persons to judge of it; and under their notice it was now wrought.
Albert Barnes: Notes on the Bible - 1834
3:9: And all the people ... - The people who had been accustomed to see him sit in a public place.
And they knew ... - In this they could not be deceived; they had seen him a long time, and now they saw the same man expressing his praise to God for complete recovery. The particulars in this miracle are the following, and they are as far as possible from any appearance of imposture:
1. The man had been afficated from a child. This was known to all the people. At this time he was 40 years of age, Act 4:22.
2. He was not an impostor. If he had pretended lameness, it is wonderful that he had not been detected before, and not have been suffered to occupy a place thus in the temple.
3. The apostles had no agency in placing him there. They had not seen him before. There was manifestly no collusion or agreement with him to attempt to impose on the people.
4. The man himself was convinced of the miracle, and did not doubt that the power by which he had been healed was of God.
5. The people were convinced of the same thing. They saw the effects; they had known him well; they had had every opportunity to know that he was diseased, and they were now satisfied that he was restored. There was no possibility of deception in the case. It was not merely the friends of Jesus that saw this; not those who had an interest in the miracle, but those who had been his enemies, and who had just before been engaged in putting him to death. Let this miracle be compared, in these particulars, with those pretended miracles which have been affirmed to have been performed in defense of other systems of religion, and it will be seen at once that in these there is every appearance of sincerity, honesty, and truth; in them, every mark of deception, fraud, and imposition. (See Paley's "Evidences of Christianity," proposition ii. chapter ii.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: Act 14:11; Mar 2:11, Mar 2:12; Luk 13:17
John Gill
3:9 And all the people,.... That were in the temple,
saw him walking; who before lay on a couch, or on the ground, and was so lame, that he was obliged to be carried;
and praising God; for this miraculous cure. The Arabic version renders it, "saw him walking to praise God": that is, entering into the temple with the apostles, in order to offer up the sacrifice of praise to God there.
Robert Jamieson, A. R. Fausset and David Brown
3:9 all the people saw him, &c.--as they assembled at the hour of public prayer, in the temple courts; so that the miracle had the utmost publicity.
3:103:10: եւ գիտէին զնա զի սա՛ էր, որ նստէր վասն ողորմութեան առ Գեղեցիկ դրան տաճարին. եւ լցան զարմանալեօք ՚ի վերայ նշանին որ եղեւ։
10. Եւ նրան ճանաչեցին, թէ նա էր, որ նստում էր տաճարի Գեղեցիկ դռան մօտ ողորմութիւն ստանալու համար. եւ եղած նշանի վրայ զարմանքով լցուեցին:
10 Գիտէին թէ ան ողորմութեան համար տաճարին Գեղեցիկ կոչուած դրանը քով կը նստէր։ Զարմանքով ու ապշութեամբ լեցուեցան այս եղած բանին համար։
եւ գիտէին զնա զի սա էր որ նստէր վասն ողորմութեան առ Գեղեցիկ դրան տաճարին, եւ լցան զարմանալեօք ի վերայ նշանին որ եղեւ:

3:10: եւ գիտէին զնա զի սա՛ էր, որ նստէր վասն ողորմութեան առ Գեղեցիկ դրան տաճարին. եւ լցան զարմանալեօք ՚ի վերայ նշանին որ եղեւ։
10. Եւ նրան ճանաչեցին, թէ նա էր, որ նստում էր տաճարի Գեղեցիկ դռան մօտ ողորմութիւն ստանալու համար. եւ եղած նշանի վրայ զարմանքով լցուեցին:
10 Գիտէին թէ ան ողորմութեան համար տաճարին Գեղեցիկ կոչուած դրանը քով կը նստէր։ Զարմանքով ու ապշութեամբ լեցուեցան այս եղած բանին համար։
zohrab-1805▾ eastern-1994▾ western am▾
3:1010: и узнали его, что это был тот, который сидел у Красных дверей храма для милостыни; и исполнились ужаса и изумления от случившегося с ним.
3:10  ἐπεγίνωσκον δὲ αὐτὸν ὅτι αὐτὸς ἦν ὁ πρὸς τὴν ἐλεημοσύνην καθήμενος ἐπὶ τῇ ὡραίᾳ πύλῃ τοῦ ἱεροῦ, καὶ ἐπλήσθησαν θάμβους καὶ ἐκστάσεως ἐπὶ τῶ συμβεβηκότι αὐτῶ.
3:10. ἐπεγίνωσκον (they-were-acquainting-upon) δὲ (moreover) αὐτὸν (to-it) ὅτι (to-which-a-one) οὗτος (the-one-this) ἦν (it-was) ὁ (the-one) πρὸς (toward) τὴν (to-the-one) ἐλεημοσύνην (to-a-compassionateness) καθήμενος ( sitting-down ) ἐπὶ (upon) τῇ (unto-the-one) Ὡραίᾳ (unto-Hour-belonged) Πύλῃ (unto-a-Gate) τοῦ (of-the-one) ἱεροῦ, (of-sacred,"καὶ (and) ἐπλήσθησαν (they-were-repleted) θάμβους (of-an-astonishment) καὶ (and) ἐκστάσεως (of-a-standing-out) ἐπὶ (upon) τῷ (unto-the-one) συμβεβηκότι (unto-having-had-come-to-step-together) αὐτῷ. (unto-it)
3:10. cognoscebant autem illum quoniam ipse erat qui ad elemosynam sedebat ad Speciosam portam templi et impleti sunt stupore et extasi in eo quod contigerat illiAnd they knew him, that it was he who sat begging alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened to him.
10. and they took knowledge of him, that it was he which sat for alms at the Beautiful Gate of the temple: and they were filled with wonder and amazement at that which had happened unto him.
3:10. And they recognized him, that he was the same one who was sitting for alms at the Beautiful Gate of the temple. And they were filled with awe and amazement at what had happened to him.
3:10. And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him.
And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him:

10: и узнали его, что это был тот, который сидел у Красных дверей храма для милостыни; и исполнились ужаса и изумления от случившегося с ним.
3:10  ἐπεγίνωσκον δὲ αὐτὸν ὅτι αὐτὸς ἦν ὁ πρὸς τὴν ἐλεημοσύνην καθήμενος ἐπὶ τῇ ὡραίᾳ πύλῃ τοῦ ἱεροῦ, καὶ ἐπλήσθησαν θάμβους καὶ ἐκστάσεως ἐπὶ τῶ συμβεβηκότι αὐτῶ.
3:10. cognoscebant autem illum quoniam ipse erat qui ad elemosynam sedebat ad Speciosam portam templi et impleti sunt stupore et extasi in eo quod contigerat illi
And they knew him, that it was he who sat begging alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened to him.
3:10. And they recognized him, that he was the same one who was sitting for alms at the Beautiful Gate of the temple. And they were filled with awe and amazement at what had happened to him.
3:10. And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: they knew: Act 3:2, Act 4:14-16, Act 4:21, Act 4:22; Joh 9:3, Joh 9:18-21
they were: Act 2:7, Act 2:12; Luk 4:36, Luk 9:43; Joh 5:20
John Gill
3:10 And they knew it was he that sat for alms,.... The Syriac version renders it, "they knew him to be that beggar that sat daily and asked alms". As he was daily brought thither, and had, for many years, it is very likely, sat there to ask alms of the people as they went into the temple; he was well known by them, and they had but just now passed him, and observed him in the same condition he had for a long time been, and knew him to be the same. It was a clear and indisputable point with them.
At the beautiful gate of the temple See Gill on Acts 3:2.
And they were all filled with wonder and amazement at that which had happened unto him; that he should have a cure so suddenly, and in such an extraordinary manner; they wondered at the power of God, which was seen in it, and that he should make use of such mean and contemptible persons as the apostles were.
Robert Jamieson, A. R. Fausset and David Brown
3:10 they knew that it was he which sat for alms, &c.--(Compare Jn 9:8).
3:113:11: Եւ մինչդեռ նա ունէր զՊե՛տրոս եւ զՅովհաննէս, ընթացա՛ւ ամենայն ժողովուրդն առ նոսա ՚ի սրահն՝ որ կոչէր Սաղովմոնի՝ զարմացեա՛լք[2139]։ [2139] Բազումք. Եւ մինչ նա ունէր։
11. Եւ մինչ նա Պետրոսին եւ Յովհաննէսին բաց չէր թողնում, ամբողջ ժողովուրդը, զարմացած, վազեց նրանց մօտ դէպի այն բակը, որ կոչւում էր Սողոմոնի բակ:
11 Քանի որ անիկա* Պետրոսին ու Յովհաննէսին յարեր էր, բոլոր ժողովուրդը զարմացած մէկտեղ վազեցին անոնց քով այն սրահը, որ Սողոմոնին Սրահը կը կոչուէր։
Եւ մինչ նա ունէր զՊետրոս եւ զՅովհաննէս, ընթացաւ ամենայն ժողովուրդն առ նոսա ի սրահն որ կոչէր Սողոմովնի` զարմացեալք:

3:11: Եւ մինչդեռ նա ունէր զՊե՛տրոս եւ զՅովհաննէս, ընթացա՛ւ ամենայն ժողովուրդն առ նոսա ՚ի սրահն՝ որ կոչէր Սաղովմոնի՝ զարմացեա՛լք[2139]։
[2139] Բազումք. Եւ մինչ նա ունէր։
11. Եւ մինչ նա Պետրոսին եւ Յովհաննէսին բաց չէր թողնում, ամբողջ ժողովուրդը, զարմացած, վազեց նրանց մօտ դէպի այն բակը, որ կոչւում էր Սողոմոնի բակ:
11 Քանի որ անիկա* Պետրոսին ու Յովհաննէսին յարեր էր, բոլոր ժողովուրդը զարմացած մէկտեղ վազեցին անոնց քով այն սրահը, որ Սողոմոնին Սրահը կը կոչուէր։
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: И как исцеленный хромой не отходил от Петра и Иоанна, то весь народ в изумлении сбежался к ним в притвор, называемый Соломонов.
3:11  κρατοῦντος δὲ αὐτοῦ τὸν πέτρον καὶ τὸν ἰωάννην συνέδραμεν πᾶς ὁ λαὸς πρὸς αὐτοὺς ἐπὶ τῇ στοᾷ τῇ καλουμένῃ σολομῶντος ἔκθαμβοι.
3:11. Κρατοῦντος (Of-securing-unto) δὲ (moreover) αὐτοῦ (of-it) τὸν (to-the-one) Πέτρον (to-a-Petros) καὶ (and) τὸν (to-the-one) Ἰωάνην (to-an-Ioanes) συνέδραμεν (it-had-circuited-together,"πᾶς (all) ὁ (the-one) λαὸς (a-people,"πρὸς (toward) αὐτοὺς (to-them) ἐπὶ (upon) τῇ (unto-the-one) στοᾷ (unto-standness) τῇ (unto-the-one) καλουμένῃ (unto-being-called-unto) Σολομῶντος (of-a-Solomon," ἔκθαμβοι . ( astonished-out )
3:11. cum teneret autem Petrum et Iohannem concurrit omnis populus ad eos ad porticum qui appellatur Salomonis stupentesAnd as he held Peter and John, all the people ran to them, to the porch which is called Solomon's, greatly wondering.
11. And as he held Peter and John, all the people ran together unto them in the porch that is called Solomon’s, greatly wondering.
3:11. Then, as he held on to Peter and John, all the people ran to them at the portico, which is called Solomon’s, in astonishment.
3:11. And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon’s, greatly wondering.
And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon' s, greatly wondering:

11: И как исцеленный хромой не отходил от Петра и Иоанна, то весь народ в изумлении сбежался к ним в притвор, называемый Соломонов.
3:11  κρατοῦντος δὲ αὐτοῦ τὸν πέτρον καὶ τὸν ἰωάννην συνέδραμεν πᾶς ὁ λαὸς πρὸς αὐτοὺς ἐπὶ τῇ στοᾷ τῇ καλουμένῃ σολομῶντος ἔκθαμβοι.
3:11. cum teneret autem Petrum et Iohannem concurrit omnis populus ad eos ad porticum qui appellatur Salomonis stupentes
And as he held Peter and John, all the people ran to them, to the porch which is called Solomon's, greatly wondering.
3:11. Then, as he held on to Peter and John, all the people ran to them at the portico, which is called Solomon’s, in astonishment.
3:11. And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon’s, greatly wondering.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: "Притвор, называемый Соломонов..." - обширная крытая галерея, через которую и вели в храм красные ворота. Здесь столпился народ после того, как с быстротою молнии пронеслась весть о чуде, лучшею проверкою которого служил всем так хорошо известный бывший хромой, восторженно прославлявший Бога, не отходя от апостолов.
Adam Clarke: Commentary on the Bible - 1831
3:11: Held Peter and John - He felt the strongest affection for them, as the instruments by which the Divine influence was converted to his diseased body.
In the porch that is called Solomon's - On this portico see Bp. Pearce's note, inserted in this work, Joh 10:23 (note).
Albert Barnes: Notes on the Bible - 1834
3:11: Held Peter and John - The word "held" means that he "adhered" to them; he "joined himself" to them; he was desirous of "remaining" with them and "participating" with them. "He clung to his benefactors, and would not be separated from them" (Prof. Hackett).
All the people ... - Excited by curiosity, they came together. The fact of the cure and the conduct of the man would soon draw together a crowd, and thus furnish a favorable opportunity for preaching to them the gospel.
In the porch ... - This "porch" was a covered way or passage on the east side of the temple. It was distinguished for its magnificence. See the plan and description of the temple, notes on Mat 21:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: held: Luk 8:38
all: Act 2:6
in: Act 5:12; Joh 10:23
Geneva 1599
3:11 And as the lame man which was healed (b) held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering.
(b) Either because he loved them who had healed him, or because he feared that if he let them go out of his sight that he would become lame again.
John Gill
3:11 And as the lame man which was healed,.... This is left out in the Vulgate Latin, Syriac, and Ethiopic versions, and in the Alexandrian copy, which only read, and as he
held Peter and John; by their clothes or arms, either through fear, lest his lameness should return on their leaving him; or rather out of affection to them for the favour he had received, and therefore hung about them, and was loath to part with them; unless it was to make them known, and point them out as the authors of his cure, that they might be taken notice of by others, and the miracle be ascribed unto them:
all the people ran together unto them; to the man that was healed, and to Peter and John, when they saw him standing, walking, and leaping, and clinging about the apostles; who were
in the porch that is called Solomon's; See Gill on Jn 10:23.
greatly wondering; at the man that was cured; at the cure that was wrought upon him; and still more at the persons who did it, and the manner in which it was done.
Robert Jamieson, A. R. Fausset and David Brown
3:11 the lame man . . . held, &c.--This is human nature.
all the people ran together unto them in the porch, &c.--How vividly do these graphic details bring the whole scene before us! Thus was Peter again furnished with a vast audience, whose wonder at the spectacle of the healed beggar clinging to his benefactors prepared them to listen with reverence to his words.
3:123:12: Իբրեւ ետես Պետրոս՝ պատասխանի ետ ժողովրդեանն եւ ասէ. Արք Իսրայէլացիք՝ զի՞ զարմացեալ էք ՚ի վերայ այսորիկ, կամ ընդ մեզ զի՞ էք պշուցեալ, իբրու թէ անձի՛ն զօրութեամբ ինչ՝ կամ քաջութեամբ արարեալ իցէ զգնալդ դմա[2140]։ [2140] ՚Ի բազումս պակասի. Ժողովրդեանն, եւ ասէ։ Ոմանք. Իբր. կամ՝ իբրեւ թէ անձին ինչ զօրութեամբ կամ... գնալ դորա։
12. Երբ Պետրոսն այս բանը տեսաւ, ժողովրդին ասաց. «Ո՛վ Իսրայէլացիներ, այս բանի վրայ ինչո՞ւ էք զարմացել կամ ինչո՞ւ ակնապիշ մեզ էք նայում, որպէս թէ մեր անձի զօրութեամբ կամ քաջութեամբ[7] քայլել տուած լինէինք դրան:[7] Յունարէն՝ բարեպաշտութեամբ:
12 Պետրոս ասիկա տեսնելով՝ ըսաւ ժողովուրդին. «Ո՛վ Իսրայելացի մարդիկ, ինչո՞ւ զարմացեր էք ասոր վրայ, կամ ինչո՞ւ աչքերնիդ տնկած մեզի կը նայիք։ Միթէ մեր զօրութիւնովը կամ բարեպաշտութիւնո՞վը ատոր քալել տուինք։
Իբրեւ ետես Պետրոս, պատասխանի ետ ժողովրդեանն. Արք Իսրայելացիք, զի՞ զարմացեալ էք ի վերայ այսորիկ, կամ ընդ մեզ զի՞ էք պշուցեալ, իբրու թէ անձին զօրութեամբ ինչ կամ [12]քաջութեամբ արարեալ իցէ զգնալդ դմա:

3:12: Իբրեւ ետես Պետրոս՝ պատասխանի ետ ժողովրդեանն եւ ասէ. Արք Իսրայէլացիք՝ զի՞ զարմացեալ էք ՚ի վերայ այսորիկ, կամ ընդ մեզ զի՞ էք պշուցեալ, իբրու թէ անձի՛ն զօրութեամբ ինչ՝ կամ քաջութեամբ արարեալ իցէ զգնալդ դմա[2140]։
[2140] ՚Ի բազումս պակասի. Ժողովրդեանն, եւ ասէ։ Ոմանք. Իբր. կամ՝ իբրեւ թէ անձին ինչ զօրութեամբ կամ... գնալ դորա։
12. Երբ Պետրոսն այս բանը տեսաւ, ժողովրդին ասաց. «Ո՛վ Իսրայէլացիներ, այս բանի վրայ ինչո՞ւ էք զարմացել կամ ինչո՞ւ ակնապիշ մեզ էք նայում, որպէս թէ մեր անձի զօրութեամբ կամ քաջութեամբ[7] քայլել տուած լինէինք դրան:
[7] Յունարէն՝ բարեպաշտութեամբ:
12 Պետրոս ասիկա տեսնելով՝ ըսաւ ժողովուրդին. «Ո՛վ Իսրայելացի մարդիկ, ինչո՞ւ զարմացեր էք ասոր վրայ, կամ ինչո՞ւ աչքերնիդ տնկած մեզի կը նայիք։ Միթէ մեր զօրութիւնովը կամ բարեպաշտութիւնո՞վը ատոր քալել տուինք։
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: Увидев это, Петр сказал народу: мужи Израильские! что дивитесь сему, или что смотрите на нас, как будто бы мы своею силою или благочестием сделали то, что он ходит?
3:12  ἰδὼν δὲ ὁ πέτρος ἀπεκρίνατο πρὸς τὸν λαόν, ἄνδρες ἰσραηλῖται, τί θαυμάζετε ἐπὶ τούτῳ, ἢ ἡμῖν τί ἀτενίζετε ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσιν τοῦ περιπατεῖν αὐτόν;
3:12. ἰδὼν (Having-had-seen) δὲ (moreover,"ὁ (the-one) Πέτρος (a-Petros," ἀπεκρίνατο ( it-was-separated-off ) πρὸς (toward) τὸν (to-the-one) λαόν (to-a-people,"Ἄνδρες (Men) Ἰσραηλεῖται, (Israel-belongers,"τί (To-what-one) θαυμάζετε (ye-marvel-to) ἐπὶ (upon) τούτῳ, (unto-the-one-this,"ἢ (or) ἡμῖν (unto-us) τί (to-what-one) ἀτενίζετε (ye-stretch-along-to) ὡς (as) ἰδίᾳ (unto-private-belonged) δυνάμει (unto-an-ability) ἢ (or) εὐσεβείᾳ (unto-a-goodly-revering-of) πεποιηκόσιν ( unto-having-had-come-to-do-unto ) τοῦ (of-the-one) περιπατεῖν (to-tread-about) αὐτόν; (to-it?"
3:12. videns autem Petrus respondit ad populum viri israhelitae quid miramini in hoc aut nos quid intuemini quasi nostra virtute aut pietate fecerimus hunc ambulareBut Peter seeing, made answer to the people: Ye men of Israel, why wonder you at this? Or why look you upon us, as if by our strength or power we had made this man to walk?
12. And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this man? or why fasten ye your eyes on us, as though by our own power or godliness we had made him to walk?
3:12. But Peter, seeing this, responded to the people: “Men of Israel, why do you wonder at this? Or why do you stare at us, as if it were by our own strength or power that we caused this man to walk?
3:12. And when Peter saw [it], he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?
And when Peter saw [it], he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk:

12: Увидев это, Петр сказал народу: мужи Израильские! что дивитесь сему, или что смотрите на нас, как будто бы мы своею силою или благочестием сделали то, что он ходит?
3:12  ἰδὼν δὲ ὁ πέτρος ἀπεκρίνατο πρὸς τὸν λαόν, ἄνδρες ἰσραηλῖται, τί θαυμάζετε ἐπὶ τούτῳ, ἢ ἡμῖν τί ἀτενίζετε ὡς ἰδίᾳ δυνάμει ἢ εὐσεβείᾳ πεποιηκόσιν τοῦ περιπατεῖν αὐτόν;
3:12. videns autem Petrus respondit ad populum viri israhelitae quid miramini in hoc aut nos quid intuemini quasi nostra virtute aut pietate fecerimus hunc ambulare
But Peter seeing, made answer to the people: Ye men of Israel, why wonder you at this? Or why look you upon us, as if by our strength or power we had made this man to walk?
3:12. But Peter, seeing this, responded to the people: “Men of Israel, why do you wonder at this? Or why do you stare at us, as if it were by our own strength or power that we caused this man to walk?
3:12. And when Peter saw [it], he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: В ответ на недоумение и изумление народа Петр держит снова речь, сходную с первою (в день Пятидесятницы), доказывая народу, на основании свидетельств Ветхого Завета, Мессианское достоинство Господа Иисуса и убеждая народ к покаянию и вере в Него. Но прежде этого он рассеивает неправильное понимание народом причин чуда. Удивленный взор народа, устремленный на апостолов, как бы вопрошал: что за силу имеют в себе эти люди, совершая столь великие чудеса?.. или: как велико должно быть благочестие этих людей, что Бог прославляет их столь дивными знамениями?.. Апостол устраняет разом оба таких объяснения: "это, говорит, принадлежит не нам, потому что не по своему достоинству привлекли мы благодать Божию..." (Злат. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Peter's Address after Healing the Cripple.
12 And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? 13 The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. 14 But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; 15 And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. 16 And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all. 17 And now, brethren, I wot that through ignorance ye did it, as did also your rulers. 18 But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. 19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; 20 And he shall send Jesus Christ, which before was preached unto you: 21 Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. 22 For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. 23 And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. 24 Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. 25 Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. 26 Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.

We have here the sermon which Peter preached after he had cured the lame man. When Peter saw it. 1. When he saw the people got together in a crowd, he took that opportunity to preach Christ to them, especially the temple being the place of their concourse, and Solomon's porch there: let them come and hear a more excellent wisdom than Solomon's, for, behold, a greater than Solomon is here preached. 2. When he saw the people affected with the miracle, and filed with admiration, then he sowed the gospel seed in the ground which was thus broken up, and prepared to receive it. 3. When he saw the people ready to adore him and John, he stepped in immediately, and diverted their respect from them, that it might be directed to Christ only; to this he answered presently, as Paul and Barnabas at Lystra. See ch. xiv. 14, 15. In the sermon,

I. He humbly disclaims the honour of the miracle as not due to them, who were only the ministers of Christ, or instruments in his hand for the doing of it. The doctrines they preached were not of their own invention, nor were the seals of it their own, but his whose the doctrines were. He addresses himself to them as men of Israel, men to whom pertained, not only the law and the promises, but the gospel and the performances, and who were nearly interested in the present dispensation. Two things he asks them:-- 1. Why they were so surprised at the miracle itself: Why marvel you at this? It was indeed marvellous, and they justly wondered at it, but it was not more than what Christ had done many a time, and they had not duly regarded it, nor been affected with it. It was but a little before that Christ had raised Lazarus from the dead; and why should this then seem so strange? Note, Stupid people think that strange now which might have been familiar to them if it had not been their own fault. Christ had lately risen from the dead himself; why did they not marvel at this? why were they not convinced by this? 2. Why they gave so much of the praise of it to them, who were only the instruments of it: Why look you so earnestly on us? (1.) It was certain that they had made this man to walk, by which it appeared that the apostles not only were sent of God, but were sent to be blessings to the world, benefactors to mankind, and were sent to heal sick and distempered souls, that were spiritually lame and impotent, to set broken bones, and make them rejoice. (2.) Yet they did not do it by any power or holiness of their own. It was not done by any might of their own, any skill they had in physic or surgery, nor any virtue in their word: the power they did it by was wholly derived from Christ. Nor was it done by any merit of their own; the power which Christ gave them to do it they had not deserved: it was not by their own holiness; for, as they were weak things, so they were foolish things, that Christ chose to employ; Peter was a sinful man. What holiness had Judas? Yet he wrought miracles in Christ's name. What holiness any of them had it was wrought in them, and they could not pretend to merit by it. (3.) It was the people's fault that they attributed it to their power and holiness, and accordingly looked at them. Note, The instruments of God's favour to us, though they must be respected, must not be idolized; we must take heed of reckoning that to be done by the instrument which God is the author of. (4.) It was the praise of Peter and John that they would not take the honour of this miracle to themselves, but carefully transmitted it to Christ. Useful men must see to it that they be very humble. Not unto us, O Lord, not unto us, but to thy name give glory. Every crown must be cast at the feet of Christ; not I, but the grace of God with me.

II. He preaches Christ to them; this was his business, that he might lead them into obedience to Christ.

1. He preaches Christ, as the true Messiah promised to the fathers (v. 13); for, (1.) He is Jesus the Son of God; though they had lately condemned Christ as a blasphemer for saying that he was the Son of God, yet Peter avows it: he is his Son Jesus; to him dear as a Son; to us, Jesus, a Saviour. (2.) God hath glorified him, in raising him up to be king, priest, and prophet, of his church; he glorified him in his life and in his death, as well as in his resurrection and ascension. (3.) He hath glorified him as the God of our fathers, whom he names with respect (for they were great names with the men of Israel, and justly), the God of Abraham, of Isaac, and of Jacob. God sent him into the world, pursuant to the promises made to those patriarchs, that in their seed the families of the earth should be blessed, and the covenant made with them, that God would be a God to them, and their seed. The apostles call the patriarchs their fathers, and God the God of those patriarchs from whom the Jews were descended, to intimate to them that they had no evil design upon the Jewish nation (that they should look upon them with a jealous eye), but had a value and concern for it, and were hereby well-wishers to it; and the gospel they preached was the revelation of the mind and will of the God of Abraham. See ch. xxvi. 7, 22; Luke i. 72, 73.

2. He charges them flatly and plainly with the murder of this Jesus, as he had done before. (1.) "You delivered him up to your chief priests and elders, the representative body of the nation; and you of the common people were influenced by them to clamour against him, as if he had been a public grievance." (2.) "You denied him, and you disowned him, would not have him then to be your king, could not look upon him as the Messiah, because he came not in external pomp and power; you denied him in the presence of Pilate, renounced all the expectations of your church, in the presence of the Roman governor, who justly laughed at you for it; you denied him against the face of Pilate" (so Dr. Hammond), "in defiance of his reasonings with you" (Pilate had determined to let him go, but the people opposed it, and overruled him). "You were worse than Pilate, for he would have released him, if you had let him follow his own judgment. You denied the Holy One and the Just, who had approved himself so, and all the malice of his persecutors could not disprove it." The holiness and justice of the Lord Jesus, which are something more than his innocency, were a great aggravation of the sin of those that put him to death. (3.) "You desired a murderer to be released, and Christ crucified; as if Barabbas had deserved better at your hands than the Lord Jesus, than which a greater affront could not be put upon him." (4.) You killed the prince of life. Observe the antithesis: "You preserved a murderer, a destroyer of life; and destroyed the Saviour, the author of life. You killed him who was sent to be to you the prince of life, and so not only forsook, but rebelled against your own mercies. You did an ungrateful thing, in taking away his life who would have been your life. You did a foolish thing to think you could conquer the prince of life, who has life in himself, and would soon resume the life he resigned."

3. He attests his resurrection as before, ch. xi. 32. "You thought the prince of life might be deprived of his life, as any other prince might be deprived of his dignity and dominion, but you found yourselves mistaken, for God raised him from the dead; so that in putting him to death you fought against God, and were baffled. God raised him from the dead, and thereby ratified his demands, and confirmed his doctrine, and rolled away all the reproach of his sufferings, and for the truth of his resurrection we are all witnesses."

4. He ascribes the cure of this impotent man to the power of Christ, (v. 16): His name, through faith in his name, in that discovery which he hath made of himself, has made this man strong. He repeats it again, The faith which is by him hath given him this soundness. Here, (1.) He appeals to themselves concerning the truth of the miracle; the man on whom it was wrought is one whom you see, and know, and have known; he was not acquainted with Peter and John before, so that there was no room to suspect a compact between them: "You know him to have been a cripple from a child. The miracle was wrought publicly, in the presence of you all; not in a corner, but in the gate of the temple; you saw in what manner it was done, so that there could be no juggle in it; you had liberty to examine it immediately, and may yet. The cure is complete; it is a perfect soundness; you see the man walks and leaps, as one that has no remainder either of weakness or pain." (2.) He acquaints them with the power by which it was wrought. [1.] It is done by the name of Christ, not merely by naming it as a spell or charm, but it is done by us as professors and teachers of his name, by virtue of a commission and instructions we have received from him, and a power which he has invested us with, that name which Christ has above every name; his authority, his command has done it; as writs run in the king's name, though it is an inferior officer that executes them. [2.] The power of Christ is fetched in through faith in his name, a confidence in him, a dependence on him, a believing application to him, and expectation from him, even that faith which is, di autou--by him, which is of his working; it is not of ourselves, it is the gift of Christ; and it is for his sake, that he may have the glory of it; for he is both the author and finisher of our faith. Dr. Lightfoot suggests that faith is twice named in this verse, because of the apostles' faith in doing this miracle and the cripple's faith in receiving it; but I suppose it relates chiefly, if not only, to the former. Those that wrought this miracle by faith derived power from Christ to work it, and therefore returned all the glory to him. By this true and just account of the miracle, Peter both confirmed the great gospel truth they were to preach to the world--that Jesus Christ is the fountain of all power and grace, and the great healer and Saviour--and recommended the great gospel duty of faith in him as the only way of receiving benefit by him. It explains likewise the great gospel mystery of our salvation by Christ; it is his name that justifies us, that glorious name of his, The Lord our righteousness; but we, in particular, are justified by that name, through faith in it, applying it to ourselves. Thus does Peter preach unto them Jesus, and him crucified, as a faithful friend of the bridegroom, to whose service and honour he devoted all his interest.

III. He encourages them to hope that, though they had been guilty of putting Christ to death, yet they might find mercy; he does all he can to convince them, yet is careful not to drive them to despair. The guilt was very great, but, 1. He mollifies their crime by a candid imputation of it to their ignorance. Perhaps he perceived by the countenance of his hearers that they were struck with great horror when he told them that they had killed the prince of life, and were ready either to sink down or to fly off, and therefore he saw it needful to mitigate the rigour of the charge by calling them brethren; and well might he call them so, for he had been himself a brother with them in this iniquity: he had denied the holy One and the Just, and sworn that he did not know him; he did it by surprise; "and, for your parts, I know that through ignorance you did it, as did also your rulers," v. 17. This was the language of Peter's charity, and teaches us to make the best of those whom we desire to make better. Peter had searched the wound to the bottom, and now he begins to think of healing it up, in order to which it is necessary to beget in them a good opinion of their physician; and could any thing be more winning than this? That which bears him out in it is that he has the example of his Master's praying for his crucifiers, and pleading in their behalf that they knew not what they did. And it is said of the rulers that if they had known they would not have crucified the Lord of glory. See 1 Cor. ii. 8. Perhaps some of the rulers, and of the people, did therein rebel against the light and the convictions of their own consciences, and did it through malice; but the generality went down the stream, and did it through ignorance; as Paul persecuted the church, ignorantly, and in unbelief, 1 Tim. i. 13. 2. He mollifies the effects of their crime--the death of the prince of life; this sounds very dreadful, but it was according to the scriptures (v. 18), the predictions of which, though they did not necessitate their sin, yet did necessitate his sufferings; so he himself saith: Thus it is written, and thus it behoved Christ to suffer. You did it through ignorance may be taken in this sense: "You fulfilled the scripture, and did not know it; God, by your hands, hath fulfilled what he showed by the mouth of all his prophets, that Christ should suffer; this was his design in delivering him up to you, but you had views of your own, and were altogether ignorant of this design; you meant not so, neither did your heart think so. God was fulfilling the scripture when you were gratifying your own passions." Observe, It was not only determined in the secret counsel of God, but declared to the world many ages before, by the mouth and pen of the prophets, that Christ should suffer, in order to the accomplishment of his undertaking; and it was God himself that showed it by them, who will see that his words be made good; what he showed he fulfilled, he so fulfilled as he had shown, punctually and exactly, without any variation. Now, though this is no extenuation at all of their sin in hating and persecuting Christ to the death (this still appears exceedingly sinful), yet it was an encouragement to them to repent, and hope for mercy upon their repentance; not only because in general God's gracious designs were carried on by it (ant thus it agrees with the encouragement Joseph gave to his brethren, when they thought their offence against him almost unpardonable: Fear not, saith he, you thought evil against me, but God meant it unto good, Gen. l. 15, 20), but because in particular the death and sufferings of Christ were for the remission of sins, and the ground of that display of mercy for which he now encouraged them to hope.

IV. He exhorts them all to turn Christians, and assures them it would be unspeakably for their advantage to do so; it would be the making of them for ever. This is the application of his sermon.

1. He tells them what they must believe. (1.) They must believe that Jesus Christ is the promised see, that seed in which God had told Abraham all the kindreds of the earth should be blessed, v. 25. This refers to that promise made to Abraham (Gen. xii. 3), which promise was long ere it was fulfilled, but now at length had its accomplishment in this Jesus, who was of the seed of Abraham, according to the flesh, and in him all the families of the earth are blessed, and not the families of Israel only; all have some benefits by him, and some have all benefits. (2.) They must believe that Jesus Christ is a prophet, that prophet like unto Moses whom God had promised to raise up to them from among their brethren, v. 22. This refers to that promise, Deut. xviii. 18. Christ is a prophet, for by him God speaks unto us; in him all divine revelation centres, and by him it is handed to us; he is a prophet like unto Moses, a favourite of Heaven; more intimately acquainted with the divine counsel, and more familiarly conversed with, than any other prophet. He was a deliverer of his people out of bondage, and their guide through the wilderness, like Moses; a prince and a lawgiver, like Moses; the builder of the true tabernacle, as Moses was of the typical one. Moses was faithful as a servant, Christ as a Son. Moses was murmured against by Israel, defied by Pharaoh, yet God owned him, and ratified his commission. Moses was a pattern of meekness and patience, so is Christ. Moses died by the word of the Lord, so did Christ. There was no prophet like unto Moses (Num. xii. 6, 7; Deut. xxxiv. 10), but a greater than Moses is here where Christ is. He is a prophet of God's raising up, for he took not this honour of himself, but was called of God to it. He was raised up unto Israel in the first place. He executed this office in his own person among them only. They had the first offer of divine grace made to them; and therefore he was raised up from among them--of them, as concerning the flesh, Christ came, which, as it was a great honour done to them, so it was both an obligation upon them and an encouragement to them to embrace him. If he come to his own, one would think, they should receive him. The Old-Testament church was blessed with many prophets, with schools of prophets, for many ages with a constant succession of prophets (which is here taken notice of, from Samuel, and those that follow after, v. 24, for from Samuel the prophetic era commenced); but, these servants being abused, last of all God sent them his Son, who had been in his bosom. (3.) They must believe that times of refreshing will come from the presence of the Lord (v. 19), and that they will be the times of the restitution of all things, v. 21. There is a future state, another life after this; those times will come from the presence of the Lord, from his glorious appearance at that day, his coming at the end of time. The absence of the Lord occasions many of the securities of sinners and the distrusts of saints; but his presence is hastening on, which will for ever silence both. Behold, the Judge standeth before the door. The presence of the Lord will introduce, [1.] The restitution of all things (v. 21); the new heavens, and the new earth, which will be the product of the dissolution of all things (Rev. xxi. 1), the renovation of the whole creation, which is that which it grieves after, as its present burden under the sin of man is that which it groans under. Some understand this of a state on this side the end of time; but it is rather to be understood of that end of all things which God hath spoken of by the mouth of all his holy prophets since the world began; for this is that which Enoch, the seventh from Adam, prophesied of (Jude 14), and the temporal judgments which the other prophets foretold were typical of that which the apostle calls the eternal judgment. This is more clearly and plainly revealed in the New Testament than it had been before, and all that receive the gospel have an expectation of it. [2.] With this will come the times of refreshing (v. 19), of consolation to the Lord's people, like a cool shade to those that have borne the burden and heat of the day. All Christians look for a rest that remains for the people of God, after the travails and toils of their present state, and, with the prospect of this, they are borne up under their present sufferings and carried on in their present services. The refreshing that then comes from the presence of the Lord will continue eternally in the presence of the Lord.

2. He tells them what they must do. (1.) They must repent, must bethink themselves of what they have done amiss, must return to their right mind, admit a second thought, and submit to the convictions of it; they must begin anew. Peter, who had himself denied Christ, repented, and he would have them to do so too. (2.) They must be converted, must face about, and direct both their faces and steps the contrary way to what they had been; they must return to the Lord their God, from whom they had revolted. It is not enough to repent of sin, but we must be converted from it, and not return to it again. They must not only exchange the profession of Judaism for that of Christianity, but the power and dominion of a carnal, worldly, sensual mind, for that of holy, heavenly, and divine principles and affections. (3.) They must hear Christ, the great prophet: "Him shall you hear in all things whatsoever he shall say unto you. Attend his dictates, receive his doctrine, submit to his government. Hear him with a divine faith, as prophets should be heard, that come with a divine commission. Him shall you hear, and to him shall you subscribe with an implicit faith and obedience. Hear him in all things; let his laws govern all your actions, and his counsels determine all your submissions. Whenever he has a mouth to speak, you must have an ear to hear. Whatever he saith to you, though ever so displeasing to flesh and blood, bid it welcome." Speak, Lord, for thy servant hears. A good reason is here given why we should be observant of, and obedient to, the word of Christ; for it is at our peril if we turn a deaf ear to his call and a stiff neck to his yoke (v. 23): Every soul that will not hear that prophet, and be directed by what he saith, shall be destroyed from among the people. The destruction of the city and nation, by war and famine, was threatened for slighting the prophets of the Old Testament; but the destruction of the soul, a spiritual and eternal destruction, is threatened for slighting Christ, this great prophet. Those that will not be advised by the Saviour can expect no other than to fall into the hands of the destroyer.

3. He tells them what they might expect.

(1.) That they should have the pardon of their sins; this is always spoken of as the great privilege of all those that embrace the gospel (v. 19): Repent, and be converted, that your sins may be blotted out. This implies, [1.] That the remission of sin is the blotting of it out, as a cloud is blotted out by the beams of the sun (Isa. xliv. 22), as a debt is crossed and blotted out when it is remitted. It intimates that when God forgives sin he remembers it no more against the sinner; it is forgotten, as that which is blotted out; all the bitter things written against the sinner (Job xiii. 26) are wiped out as it were with a sponge; it is the cancelling of a bond, the vacating of a judgment. [2.] That we cannot expect our sins should be pardoned unless we repent of them, and turn from them to God. Though Christ has died to purchase the remission of sin, yet, that we may have the benefit of that purchase in the forgiveness of our sins, we must repent, and be converted: if no repentance, no remission. [3.] Hopes of the pardon of sin upon repentance should be a powerful inducement to us to repent. Repent, that your sins may be blotted out: and that repentance is evangelical which flows from an apprehension of the mercy of God in Christ, and the hopes of pardon. This was the first and great argument, Repent, for the kingdom of heaven is at hand. [4.] The most comfortable fruit of the forgiveness of our sins will be when the times of refreshing shall come; if our sins be forgiven us, we have now reason to be of good cheer; but the comfort will be complete when the pardon shall be allowed in open court, and our justification published before angels and men--when whom he has justified, them he glorifies, Rom. viii. 30. As now we are the sons of God (1 John iii. 2), so now we have our sins blotted out; but it doth not yet appear what are the blessed fruits of it, till the times of refreshing shall come. During these times of toil and conflict (doubts and fears within, troubles and dangers without) we cannot have that full satisfaction of our pardon, and in it, that we shall have when the refreshing times come, which shall wipe away all tears.

(2.) That they should have the comfort of Christ's coming (v. 20, 21): "He shall send Jesus Christ, the same Jesus, the very same that before was preached unto you; for you must not expect another dispensation, another gospel, but the continuance and completion of this; you must not expect another prophet like unto Jesus, as Moses bade you expect another like unto him; for, though the heavens must receive him till the times of the restitution of all things; yet, if you repent and be converted, you shall find no want of him; some way or other he shall be seen of you." [1.] We must not expect Christ's personal presence with us in this world; for the heavens, which received him out of the sight of the disciples, must retain him till the end of time. To that seat of the blessed his bodily presence is confined, and will be to the end of time, the accomplishment of all things (so it may be read); and therefore those dishonour him, and deceive themselves, who dream of his corporal presence in the eucharist. It is agreeable to a state of trial and probation that the glorified Redeemer should be out of sight, because we must live by that faith in him which is the evidence of things not seen; because he must be believed on in the world, he must be received up into glory. Dr. Hammond reads it, Who must receive the heavens, that is, who must receive the glory and power of the upper world; he must reign till all be made subject to him, 1 Cor. xv. 25; Ps. lxxv. 2. [2.] Yet it is promised that he shall be sent to all that repent and are converted (v. 20): "He shall send Jesus Christ, who was preached to you by his disciples, both before and since his resurrection, and is, and will be, all in all to them." First, "You shall have his spiritual presence. He that is sent into the world shall be sent to you; you shall have the comfort of his being sent; he shall be sent among you in his gospel, which shall be his tabernacle, his chariot of war." Secondly, "He shall send Jesus Christ to destroy Jerusalem, and the nation of unbelieving Jews, that are enemies to Christ and Christianity, and to deliver his ministers and people from them, and give them peace in the profession of the gospel, and that shall be a time of refreshing, in which you shall share." Then had the churches rest; so Dr. Hammond. Thirdly, "The sending of Christ to judge the world, at the end of time, will be a blessing to you; you shall then lift up your heads with joy, knowing that your redemption draws nigh." It seems to refer to this, for till then the heavens must receive him, v. 21. As God's counsels from eternity, so his predictions from the beginning of time, had a reference to the transactions of the last day, when the mystery of God shall be finished, as he had declared to his servants the prophets, Rev. x. 7. The institution of all things in the church had an eye to the restitution of all things at the end of time.

4. He tells them what ground they had to expect these things, if they were converted to Christ. Though they had denied him, and put him to death, yet they might hope to find favour through him, upon the account of their being Israelites. For,

(1.) As Israelites, they had the monopoly of the grace of the Old Testament; they were, above any other, God's favourite nation, and the favours God bestowed upon them were such as had a reference to the Messiah, and his kingdom: You are the children of the prophets, and of the covenant. A double privilege. [1.] They were the children, that is, the disciples, of the prophets, as children at school; not sons of the prophets, in the sense that we read of such in the Old Testament, from Samuel and downward, who were, or are, trained up to be endued with the spirit of prophecy; but you are of that people from among whom prophets were raised up, and to whom prophets were sent. It is spoken of as a great favour to Israel that God raised up of their sons for prophets, Amos ii. 11. All the inspired writers, both of the Old and New Testament, were of the seed of Abraham; and it was their honour and advantage that unto them were committed the oracles of God, Rom. iii. 2. Their government was constituted by prophecy, that is, by divine revelation; and by it their affairs were for many ages very much managed. See Hos. xii. 13. By a prophet the Lord brought Israel out of Egypt, and by a prophet was he preserved. Those of the latter ages of the church, when prophecy had ceased, might yet be fitly called the children of the prophets, because they heard, though they did not know, the voices of the prophets, which were read in their synagogues every sabbath day, ch. xiii. 27. Now this should quicken them to embrace Christ, and they might hope to be accepted of him; for their own prophets had foretold that this grace should be brought unto them at the revelation of Jesus Christ (1 Pet. i. 13), and therefore ought not to be neglected by them, nor should be denied to them. Those that are blessed with prophets and prophecy (as all are that have the scriptures) are concerned not to receive the grace of God therein in vain. We may apply it particularly to ministers' children, who, if they plead their parentage effectually with themselves, as an inducement to be faithful and forward in religion, may comfortably plead it with God, and hope that the children of God's servants shall continue. [2.] They were the children, that is, the heirs, of the covenant which God made with our Fathers, as children in the family. God's covenant was made with Abraham and his seed, and they were that seed with whom the covenant was made, and on whom the blessings of the covenant were entailed: "The promise of the Messiah was made to you, and therefore if you forsake not your own mercies, and do not by an obstinate infidelity put a bar in your own door, you may hope it shall be made good to you." That promise here mentioned, as the principal article of the covenant, In thy seed shall all the kindreds of the earth be blessed, though referring principally to Christ (Gal. iii. 16), yet may include the church also, which is his body, all believers, that are the spiritual seed of Abraham. All the kindreds of the earth were blessed in having a church for Christ among them; and those that were the seed of Abraham according to the flesh stood fairest for this privilege. If all the kindreds of the earth were to be blessed in Christ, much more that kindred, his kinsmen according to the flesh.

(2.) As Israelites, they had the first offer of the grace of the New Testament. Because they were the children of the prophets and the covenant, therefore to them the Redeemer was first sent, which was an encouragement to them to hope that if they did repent, and were converted, he should be yet further sent for their comfort (v. 20): He shall send Jesus Christ, for to you first he hath sent him, v. 26. Unto you first, you Jews, though not to you only, God, having raised up his Son Jesus, appointed and authorized him to be a prince and a Saviour, and, in confirmation of this, raised him from the dead, sent him to bless you, to make a tender of his blessing to you, especially that great blessing of turning every one of you from his iniquities; and therefore it concerns you to receive this blessing, and turn from your iniquities, and you may be encouraged to hope that you shall. [1.] We are here told whence Christ had his mission: God raised up his Son Jesus, and sent him. God raised him up when he constituted him a prophet, owned his by a voice from heaven, and filled him with his Spirit without measure, and then sent him; for to this end he raised him up, that he might be his commissioner to treat of peace. He sent him to bear witness of the truth, sent him to seek and save lost souls, sent him against his enemies, to conquer them. Some refer the raising of him up to the resurrection, which was the first step towards his exaltation; this was, as it were, the renewing of his commission; and though, having raised him up, he seemed presently to take him from us, yet he did really send him afresh to us in his gospel and Spirit. [2.] To whom he was sent: "Unto you first. You of the seed of Abraham, you that are the children of the prophets, and of the covenant, to you is the tender made of gospel grace." The personal ministry of Christ, as that of the prophets, was confined to the Jews; he was not then sent but to the lost sheep of the house of Israel, and he forbade the disciples he then sent forth to go any further. After his resurrection, he was to be preached indeed to all nations, but they must begin at Jerusalem, Luke xxiv. 47. And, when they went to other nations, they first preached to the Jews they found therein. They were the first-born, and, as such, had the privilege of the first offer. So far were they from being excluded for their putting Christ to death, that, when he is risen, he is first sent to them, and they are primarily intended to have benefit by his death. [3.] On what errand he was sent: "He is sent to you first, to bless you; this is his primary errand, not to condemn you, as you deserve, but to justify you, if you will accept of the justification offered you, in the way wherein it is offered; but he that sends him first to bless you, if you refuse and reject that blessing, will send him to curse you with a curse," Mal. iv. 6. Note, First, Christ's errand into the world was to bless us, to bring a blessing with him, for the Sun of righteousness rose with healing under his wings; and, when he left the world, he left a blessing behind him for he was parted from the disciples as he blessed them, Luke xxiv. 51. He sent his Spirit to be the great blessing, the blessing of blessings, Isa. xliv. 3. It is by Christ that God sends blessings to us, and through him only we can expect to receive them. Secondly, The great blessing wherewith Christ came to bless us was the turning of us away from our iniquities, the saving of us from our sins (Matt. i. 21), to turn us from sin, that we may be qualified to receive all other blessings. Sin is that to which naturally we cleave; the design of divine grace is to turn us from it, nay, to turn us against it, that we may not only forsake it, but hate it. The gospel has a direct tendency to do this, not only as it requires us, every one of us, to turn from our iniquities, but as it promises us grace to enable us to do so. "Therefore, do your part; repent, and be converted, because Christ is ready to do his, in turning you from your iniquities, and so blessing you."
Adam Clarke: Commentary on the Bible - 1831
3:12: As though by our own power - Δυναμει, Miraculous energy.
Or holiness - Η ευσεβειᾳ, Meaning religious attachment to the worship of God. Do not think that we have wrought this miracle by any power of our own; or that any supereminent piety in us should have induced God thus to honor us, by enabling us to work it. Instead of ευσεβειᾳ, holiness, the Syriac of Erpen, Armenian, Vulgate, and some copies of the Itala, have εξουσιᾳ, power or authority; but the first appears to be the legitimate reading.
Albert Barnes: Notes on the Bible - 1834
3:12: When Peter saw it - Saw the people assembling in such multitudes and wondering at the miracle.
He answered - The word "answer," with us, implies that a question had been asked, or that some subject had been proposed for consideration. But the word is used in a different sense in the Bible. It is often used when no question was asked, but when an occasion was offered for remarks, or when an opportunity was presented to make a statement. It is the same as replying to a thing, or making a statement in regard to some subject, Dan 2:26; Act 5:8.
Ye men of Israel - Jews. Compare Act 2:14.
Why marvel ye at this? - The particular thing which he intended to reprove here was not that they wondered, for that was proper; but that they looked on himself and John as if they had been the authors of this healing. They ought to have understood it. The Jews were sufficiently acquainted with miracles to interpret them and to know whence they proceeded; and they ought not, therefore, to ascribe them to man, but to inquire why they had been performed by God.
Why look ye ... - Why do ye fix the eyes with amazement on us, as though we could do this? Why not look at once to God?
By our own power - By any art of healing or by any medicine we had done this.
Or holiness - Piety. As if God had bestowed this on us on account of our personal and eminent piety. It may be remarked that here was ample opportunity for them to establish a reputation of their own. The people were disposed to pay them honor; they might at once have laid claim to vast authority over them; but they refused all such personal honor, and ascribed all to the Lord Jesus. Whatever success may attend the ministers of the gospel, or however much the world may be disposed to do them honor, they should disclaim all power in themselves, and ascribe it to the Lord Jesus Christ. It is not by the talents or personal holiness of ministers, valuable as these are, that people are saved; it is only by the power of God, designed to honor his Son. See Co2 3:5-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: Ye men: Act 2:22, Act 13:26; Rom 9:4, Rom 11:1
or: Act 10:25, Act 10:26, Act 14:11-15; Gen 40:8, Gen 41:16; Dan 2:28-30; Joh 3:27, Joh 3:28, Joh 7:18
as: Co2 3:5
Geneva 1599
3:12 (2) And when Peter saw [it], he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?
(2) Miracles are appointed to convince the unbelievers, and therefore they wickedly abuse the miracles who, standing amazed, either at the miracles themselves or at the instruments and means which is pleases God to use, take an occasion to establish idolatry and superstition by that which God has provided for the knowledge of his true worship, that is, Christianity.
John Gill
3:12 And when Peter saw it,.... That the people ran to them, and looked wistly upon them, and wondered at what was done:
he answered unto the people, ye men of Israel, why marvel ye at this? either at this man, who was cured of his lameness, or at the cure itself:
or why look ye so earnestly on us; suggesting, that they ought to look to God, and observe his divine power, and to the Lord Jesus Christ, whom they had crucified, whose apostles they were, and in whose name, and by whose power they had wrought this miracle; which shows that they were not self-seeking and vain glorious men, but discovers great sincerity and integrity, much love to Christ, and great regard to his honour, and to the glory of God:
as though by our own power and holiness we had made this man to walk? as if it was any natural power of theirs; or for any merit of theirs, because of their strict religion and piety; or "laudable conversation", as the Arabic version; because they were mightier in themselves and holier than others, that they had such a faculty of curing lame persons; all which they utterly reject, and place it to a right account in the next verse. Instead of "holiness", the Syriac version reads "authority"; and to the same, or like sense, the Vulgate Latin, which seems most agreeable.
John Wesley
3:12 Peter answered the people - Who were running together, and inquiring into the circumstances of the fact.
Robert Jamieson, A. R. Fausset and David Brown
3:12 why marvel at this?--For miracles are marvels only in relation to the limited powers of man.
as though by our own power or holiness we had made this man to walk--Neither the might nor the merit of the cure are due to us, mere agents of Him whom we preach.
3:133:13: Աստուած Աբրահամու, եւ Աստուած Սահակայ, եւ Աստուած Յակովբայ, Աստուած հարցն մերոց փառաւորեա՛ց զՈրդի իւր զՅիսուս, զոր դուքն մատնեցէք՝ եւ ուրացարուք առաջի Պոնտացւոյ Պիղատոսի, ՚ի դատելն նորա արձակել[2141]։ [2141] ՚Ի բազումս պակասի. Առաջի Պոնտացւոյ Պիղատոսի։
13. Աբրահամի Աստուածը, Իսահակի Աստուածը եւ Յակոբի Աստուածը, մեր հայրերի Աստուածը փառաւորեց իր Որդուն՝ Յիսուսին, որին դուք մատնեցիք եւ Պիղատոսի առաջ ուրացաք, երբ նա որոշել էր նրան ազատ արձակել:
13 Աբրահամին ու Իսահակին եւ Յակոբին Աստուածը, մեր հայրերուն Աստուածը, փառաւորեց իր Որդին Յիսուսը, որ դուք մատնեցիք եւ ուրացաք Պիղատոսին առջեւ՝ երբ ինք վճռեց որ արձակէ։
Աստուած Աբրահամու եւ Աստուած Իսահակայ եւ Աստուած Յակովբայ, Աստուած հարցն մերոց, փառաւորեաց զՈրդի իւր զՅիսուս, զոր դուքն մատնեցէք եւ ուրացարուք առաջի Պիղատոսի ի դատել նորա արձակել:

3:13: Աստուած Աբրահամու, եւ Աստուած Սահակայ, եւ Աստուած Յակովբայ, Աստուած հարցն մերոց փառաւորեա՛ց զՈրդի իւր զՅիսուս, զոր դուքն մատնեցէք՝ եւ ուրացարուք առաջի Պոնտացւոյ Պիղատոսի, ՚ի դատելն նորա արձակել[2141]։
[2141] ՚Ի բազումս պակասի. Առաջի Պոնտացւոյ Պիղատոսի։
13. Աբրահամի Աստուածը, Իսահակի Աստուածը եւ Յակոբի Աստուածը, մեր հայրերի Աստուածը փառաւորեց իր Որդուն՝ Յիսուսին, որին դուք մատնեցիք եւ Պիղատոսի առաջ ուրացաք, երբ նա որոշել էր նրան ազատ արձակել:
13 Աբրահամին ու Իսահակին եւ Յակոբին Աստուածը, մեր հայրերուն Աստուածը, փառաւորեց իր Որդին Յիսուսը, որ դուք մատնեցիք եւ ուրացաք Պիղատոսին առջեւ՝ երբ ինք վճռեց որ արձակէ։
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3:1313: Бог Авраама и Исаака и Иакова, Бог отцов наших, прославил Сына Своего Иисуса, Которого вы предали и от Которого отреклись перед лицом Пилата, когда он полагал освободить Его.
3:13  ὁ θεὸς ἀβραὰμ καὶ [ὁ θεὸς] ἰσαὰκ καὶ [ὁ θεὸς] ἰακώβ, ὁ θεὸς τῶν πατέρων ἡμῶν, ἐδόξασεν τὸν παῖδα αὐτοῦ ἰησοῦν, ὃν ὑμεῖς μὲν παρεδώκατε καὶ ἠρνήσασθε κατὰ πρόσωπον πιλάτου, κρίναντος ἐκείνου ἀπολύειν·
3:13. ὁ ( The-one ) θεὸς ( a-Deity ) Ἀβραὰμ ( of-an-Abraam ) καὶ ( and ) Ἰσαὰκ ( of-an-Isaak ) καὶ ( and ) Ἰακώβ , ( of-an-Iakob ," ὁ ( the-one ) θεὸς ( a-Deity ) τῶν ( of-the-ones ) πατέρων ( of-fathers ) ἡμῶν , ( of-us ," ἐδόξασεν ( it-reckoned-to ) τὸν ( to-the-one ) παῖδα ( to-a-child ) αὐτοῦ ( of-it ) Ἰησοῦν, (to-an-Iesous,"ὃν (to-which) ὑμεῖς (ye) μὲν (indeed) παρεδώκατε (ye-gave-beside) καὶ (and) ἠρνήσασθε ( ye-denied-unto ) κατὰ (down) πρόσωπον (to-looked-toward) Πειλάτου, (of-a-Peilatos,"κρίναντος (of-having-separated) ἐκείνου (of-the-one-thither) ἀπολύειν: (to-loose-off)
3:13. Deus Abraham et Deus Isaac et Deus Iacob Deus patrum nostrorum glorificavit Filium suum Iesum quem vos quidem tradidistis et negastis ante faciem Pilati iudicante illo dimittiThe God of Abraham and the God of Isaac and the God of Jacob, the God of our fathers, hath glorified his Son Jesus, whom you indeed delivered up and denied before the face of Pilate, when he judged he should be released.
13. The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Servant Jesus; whom ye delivered up, and denied before the face of Pilate, when he had determined to release him.
3:13. The God of Abraham and the God of Isaac and the God of Jacob, the God of our fathers, has glorified his Son Jesus, whom you, indeed, handed over and denied before the face of Pilate, when he was giving judgment to release him.
3:13. The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let [him] go.
The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let [him] go:

13: Бог Авраама и Исаака и Иакова, Бог отцов наших, прославил Сына Своего Иисуса, Которого вы предали и от Которого отреклись перед лицом Пилата, когда он полагал освободить Его.
3:13  ὁ θεὸς ἀβραὰμ καὶ [ὁ θεὸς] ἰσαὰκ καὶ [ὁ θεὸς] ἰακώβ, ὁ θεὸς τῶν πατέρων ἡμῶν, ἐδόξασεν τὸν παῖδα αὐτοῦ ἰησοῦν, ὃν ὑμεῖς μὲν παρεδώκατε καὶ ἠρνήσασθε κατὰ πρόσωπον πιλάτου, κρίναντος ἐκείνου ἀπολύειν·
3:13. Deus Abraham et Deus Isaac et Deus Iacob Deus patrum nostrorum glorificavit Filium suum Iesum quem vos quidem tradidistis et negastis ante faciem Pilati iudicante illo dimitti
The God of Abraham and the God of Isaac and the God of Jacob, the God of our fathers, hath glorified his Son Jesus, whom you indeed delivered up and denied before the face of Pilate, when he judged he should be released.
3:13. The God of Abraham and the God of Isaac and the God of Jacob, the God of our fathers, has glorified his Son Jesus, whom you, indeed, handed over and denied before the face of Pilate, when he was giving judgment to release him.
3:13. The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let [him] go.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: "Бог Авраама, Исаака и Иакова..." - подчеркивает большую виновность иудеев в отношении к возлюбленному Сыну Его - Мессии Иисусу. Вместе с тем указывает истинного виновника совершенного чуда, а также и цель совершения - прославление Иисуса (ср. Ин XVII:1, 4-5; XIII:31-32).

"Отрока своего..." - (ton paΐda autou) - наименование Мессии, взятое из пророчеств Исаии (гл. XL-LXXVI).

"Которого вы предали и от Которого отреклись..." - см. Ин XIX:14-15; Лк XXIII:2: иПар. места. Сжатое наложение обстоятельств страданий Спасителя вполне согласно с евангельским изложением и представляет, так сказать, драгоценные выдержки "пятого" Евангелия "от Петра".

"Два обвинения, - говорит здесь Златоуст, - и то, что Пилат хотел отпустить, и то, что, когда он хотел, вы не захотели. Он как бы так говорил: вместо Его вы просили о разбойнике. Представил их поступок в самом страшном виде... Вы, говорит, просили отпустить того, кто убивал других, а Того, Кто оживотворяет убитых, не захотели".
Adam Clarke: Commentary on the Bible - 1831
3:13: The God of Abraham, etc. - This was wisely introduced, to show them that He whom they called their God had acknowledged Jesus Christ for his Son, and wrought this miracle in his name; and, by thus honouring Jesus whom they slew, he had charged home the guilt of that murder upon them.
Denied him in the presence of Pilate - Ηρνησασθε, Ye have renounced him as your king, and denounced him to death as a malefactor, when Pilate, convinced of his perfect innocence, was determined, κριναντος, judged it proper and just, to let him go. Pilate wished to act according to justice; you acted contrary to justice and equity in all their forms.
Albert Barnes: Notes on the Bible - 1834
3:13: The God of Abraham - He is called the God of Abraham because Abraham acknowledged him as his God, and because God showed himself to be his friend. Compare Mat 22:32; Exo 3:6, Exo 3:15; Gen 28:13; Gen 26:24. It was important to show that it was the same God who had done this that had been acknowledged by their fathers, and that they were not about to introduce the worship of any other God. And it was especially important, because the promise had been made to Abraham that in his seed all the families of the earth would be blessed, Gen 12:3. Compare Gal 3:16.
Hath glorified - Has honored. You denied, despised, and murdered him, but God has exalted and honored him. This miracle was done in the "name" of Jesus, Act 3:6. It was the "power of God" that had restored the man; and by putting forth this power, God had shown that he approved the work of his Son, and was disposed to honor him in the view of people. Compare Joh 17:1; Eph 1:20-22; Phi 2:9-11; Heb 2:9; Rev 1:5-18.
Ye delivered up - That is, you delivered him to the omans to be put to death. See the notes on Act 2:23.
And denied him in the presence of Pilate - Denied that he was the Messiah. Were unwilling to own him as your long-expected King, Joh 19:15.
When he was determined ... - Mat 27:17-25; Luk 23:16-23. Pilate was satisfied of his innocence; but he was weak, timid, and irresolute, and he yielded to their wishes. The fact that Pilate regarded him as innocent was a strong aggravation of their crime. They should have regarded him as innocent; but they urged on his condemnation against the deliberate judgment of him before whom they had arraigned him, and thus showed how obstinately they were resolved on his death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: God of Abraham: Act 5:30, Act 7:32; Exo 3:6; Psa 105:6-10; Mat 22:32; Heb 11:9-16
hath: Act 2:33-36, Act 5:31; Psa 2:6-12, Psa 110:1, Psa 110:2; Mat 11:27, Mat 28:18; Joh 3:35, Joh 3:36; Joh 5:22, Joh 5:23, Joh 7:39, Joh 12:16, Joh 13:31, Joh 13:32, Joh 16:14, Joh 16:15, Joh 17:1-5; Eph 1:20-23; Phi 2:9-11; Heb 2:9; Rev 1:5, Rev 1:18
whom: Act 2:23, Act 2:24, Act 5:30, Act 13:27, Act 13:28; Mat 27:2, Mat 27:17-25; Mar 15:11; Luk 23:16-23; Joh 18:40, Joh 19:15
John Gill
3:13 The God of Abraham, and of Isaac, and of Jacob,.... These titles and epithets of God, which are used in the Old Testament, Ex 3:6 the apostle chooses to retain, partly to distinguish him from the gods of the Gentiles, and partly to show his regard to the God of Israel, the one, only true, and living God; and that, though he and his fellow apostles were preachers of Christ, yet they were not setters forth of another, or a strange God, but believed in the same God their forefathers did, and to whom they ascribe the glory of this miracle:
the God hath glorified his Son Jesus; by raising him from the dead, setting him at his own right hand, and giving him the gifts of the Spirit for men; which he having bestowed on the apostles, by virtue of this they wrought this miracle, which was a means of setting forth the glory of Christ, and of putting men upon glorifying him, or ascribing honour and glory to him. And in order to awaken their minds, to convict them of their sin, ingratitude, and folly, the apostle adds,
whom ye delivered up; to Pilate, the Roman governor; having first seized him as a thief, bound him as a malefactor, and arraigned, and condemned him to death in the high priest's palace as a blasphemer:
and denied him in the presence of Pilate; or "to", or "against the face of Pilate"; contrary to his sense of things, who more than once called him the King of the Jews, and wrote this as the superscription over him, when they denied him to be their King Messiah, and the Son of God, saying, they had no king but Caesar:
when he was determined to let him go; or release him; that is, "when he judged it right that he should be released", as the Syriac version renders it; for he never came to a point, to a resolution to let him go; though he thought it was but just and equitable that he should be dismissed, being, in his apprehension, an innocent man; and therefore pressed it on the people to agree to release him, to which he was himself strongly inclined.
John Wesley
3:13 The God of our fathers - This was wisely introduced in the beginning of his discourse, that it might appear they taught no new religion, inconsistent with that of Moses, and were far from having the least design to divert their regards from the God of Israel. Hath glorified his Son - By this miracle, whom ye delivered up - When God had given him to you, and when ye ought to have received him as a most precious treasure, and to have preserved him with all your power.
Robert Jamieson, A. R. Fausset and David Brown
3:13 The God of Abraham, &c.--(See on Acts 2:22; Acts 2:36).
hath glorified his Son Jesus--rather, "his Servant Jesus," as the same word is rendered in Mt 12:18, but in that high sense in which Isaiah applies it always to Messiah (Is 42:1; Is 49:6; Is 52:13; Is 53:11). When "Son" is intended a different word is used.
whom ye delivered up, &c.--With what heroic courage does Peter here charge his auditors with the heaviest of all conceivable crimes, and with what terrific strength of language are these charges clothed!
3:143:14: Եւ դուք զՍուրբն եւ զԱրդարն ուրացարուք, եւ խնդրեցէք այր մի մահապարտ շնորհել ձեզ[2142]։ [2142] Ոմանք. Եւ խնդրեցէք ձեզ։
14. Եւ դուք Սրբին ու Արդարին ուրացաք ու խնդրեցիք, որ մի մարդասպան շնորհուի ձեզ.
14 Բայց դուք այն Սուրբը եւ Արդարը ուրացաք ու խնդրեցիք որ մարդասպան մարդ մը ձեզի շնորհուի.
Եւ դուք զՍուրբն եւ զԱրդարն ուրացարուք եւ խնդրեցէք այր մի մահապարտ շնորհել ձեզ:

3:14: Եւ դուք զՍուրբն եւ զԱրդարն ուրացարուք, եւ խնդրեցէք այր մի մահապարտ շնորհել ձեզ[2142]։
[2142] Ոմանք. Եւ խնդրեցէք ձեզ։
14. Եւ դուք Սրբին ու Արդարին ուրացաք ու խնդրեցիք, որ մի մարդասպան շնորհուի ձեզ.
14 Բայց դուք այն Սուրբը եւ Արդարը ուրացաք ու խնդրեցիք որ մարդասպան մարդ մը ձեզի շնորհուի.
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3:1414: Но вы от Святого и Праведного отреклись, и просили даровать вам человека убийцу,
3:14  ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε, καὶ ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν,
3:14. ὑμεῖς (ye) δὲ (moreover) τὸν (to-the-one) ἅγιον (to-hallow-belonged) καὶ (and) δίκαιον (to-course-belonged) ἠρνήσασθε , ( ye-denied-unto ,"καὶ (and) ᾐτήσασθε ( ye-appealed-unto ) ἄνδρα (to-a-man) φονέα (to-a-slayer-of) χαρισθῆναι (to-have-been-granted-to) ὑμῖν, (unto-ye,"
3:14. vos autem sanctum et iustum negastis et petistis virum homicidam donari vobisBut you denied the Holy One and the Just: and desired a murderer to be granted unto you.
14. But ye denied the Holy and Righteous One, and asked for a murderer to be granted unto you,
3:14. Then you denied the Holy and Just One, and petitioned for a murderous man to be given to you.
3:14. But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;
But ye denied the Holy One and the Just, and desired a murderer to be granted unto you:

14: Но вы от Святого и Праведного отреклись, и просили даровать вам человека убийцу,
3:14  ὑμεῖς δὲ τὸν ἅγιον καὶ δίκαιον ἠρνήσασθε, καὶ ᾐτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν,
3:14. vos autem sanctum et iustum negastis et petistis virum homicidam donari vobis
But you denied the Holy One and the Just: and desired a murderer to be granted unto you.
3:14. Then you denied the Holy and Just One, and petitioned for a murderous man to be given to you.
3:14. But ye denied the Holy One and the Just, and desired a murderer to be granted unto you;
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Adam Clarke: Commentary on the Bible - 1831
3:14: Ye denied the Holy One - Τον ἁγιον. A manifest reference to Psa 16:10 : Thou wilt not suffer thy Holy One to see corruption; where the original word חסידיך Chasideyca, thy Holy One, is translated by the Septuagint, τον Ὁσιον σου, a word of the same import with that used by Peter.
And desired a murderer - Barabbas: the case must have been fresh in their own remembrance. Like cleaves to like, and begets its like: they were murderers themselves, and so Christ calls them, Mat 22:7, and they preferred a murderer to the holy and righteous One of God.
Albert Barnes: Notes on the Bible - 1834
3:14: The Holy One ... - See Psa 16:10. Compare the notes on Act 2:27.
And the Just - The word "just" here denotes "innocent," or "one who was free from crime." It is properly used in reference to law, and denotes "one who stands upright in the view of the law, or who is not chargeable with crime." In this sense, the Lord Jesus was not only personally innocent, but even before his judges he stood unconvicted of any crime. The crime charged on him at first was blasphemy Mat 26:65, and on this charge the Sanhedrin had condemned him without proof. But of this charge Pilate would not take cognizance, and hence, before him they charged him with sedition, Luk 23:2. Neither of these charges were made out, and of course, in the eye of the law, he was innocent and just. It greatly aggravated their crime that they demanded his death still, even after it was ascertained that they could prove nothing against him, thus showing that it was mere hatred and malice that led them to seek his death.
And desired a murderer - Mat 27:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: the Holy One: Act 2:27, Act 4:27, Act 7:52, Act 22:14; Psa 16:10; Zac 9:9; Mar 1:24; Luk 1:35; Jam 5:6; Pe1 3:18; Jo1 2:1; Rev 3:7
desired: Mar 15:7; Luk 23:19
John Gill
3:14 But ye denied the Holy One, and the just,.... Who is "holy" both in his divine and human nature, and the fountain of holiness to his people; see Ps 16:10 and who is "just" or "righteous", both in his person, and in the discharge of his office, and has wrought a righteousness for his people, which is imputed to them. These characters may have a particular regard to the purity of Christ, as man, and to the innocence of his life, and the harmlessness of his actions, in opposition to the unjust charges of his enemies, and the base treatment he met with from them who denied him to be the Christ, the Redeemer and Saviour:
and desired a murderer to be granted unto you; when it was put to their choice, who they would have released, Christ or Barabbas; they requested it as a favour, and desired they might be gratified in having Barabbas, a thief, and a robber, who, with others, had raised an insurrection, and committed murder in it, released, and Christ crucified. They desired an act of grace for him, and a sentence of condemnation to a most shameful and painful death on Christ.
John Wesley
3:14 Ye renounced the Holy One - Whom God had marked out as such; and the Just One - Even in the judgment of Pilate.
3:153:15: Եւ զԱռաջնորդ կենացն սպանէ՛ք, զոր Աստուած յարոյց ՚ի մեռելոց. որում մե՛ք իսկ վկայեմք[2143]։ [2143] Ոմանք. Եւ զառաջնորդն կենաց... որում եւ մեք իսկ վկայ եմք։
15. եւ սպանեցիք կեանքի Առաջնորդին, որին Աստուած մեռելներից յարութիւն տուեց. եւ այդ բանին մենք իսկ վկայ ենք:
15 Բայց կենաց Առաջնորդը սպաննեցիք, որ Աստուած մեռելներէն յարուցանեց, որուն մենք վկայ ենք։
Եւ զԱռաջնորդ կենացն սպանէք, զոր Աստուած յարոյց ի մեռելոց, որում մեք իսկ վկայ եմք:

3:15: Եւ զԱռաջնորդ կենացն սպանէ՛ք, զոր Աստուած յարոյց ՚ի մեռելոց. որում մե՛ք իսկ վկայեմք[2143]։
[2143] Ոմանք. Եւ զառաջնորդն կենաց... որում եւ մեք իսկ վկայ եմք։
15. եւ սպանեցիք կեանքի Առաջնորդին, որին Աստուած մեռելներից յարութիւն տուեց. եւ այդ բանին մենք իսկ վկայ ենք:
15 Բայց կենաց Առաջնորդը սպաննեցիք, որ Աստուած մեռելներէն յարուցանեց, որուն մենք վկայ ենք։
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: а Начальника жизни убили. Сего Бог воскресил из мертвых, чему мы свидетели.
3:15  τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, οὖ ἡμεῖς μάρτυρές ἐσμεν.
3:15. τὸν (to-the-one) δὲ (moreover) ἀρχηγὸν (to-first-led) τῆς (of-the-one) ζωῆς (of-a-lifing) ἀπεκτείνατε, (ye-killed-off,"ὃν (to-which) ὁ (the-one) θεὸς (a-Deity) ἤγειρεν (it-roused) ἐκ (out) νεκρῶν , ( of-en-deaded ,"οὗ (of-which) ἡμεῖς (we) μάρτυρές (witnesses) ἐσμεν. (we-be)
3:15. auctorem vero vitae interfecistis quem Deus suscitavit a mortuis cuius nos testes sumusBut the author of life you killed, whom God hath raised from the dead: of which we are witnesses.
15. and killed the Prince of life; whom God raised from the dead; whereof we are witnesses.
3:15. Truly, it was the Author of Life whom you put to death, whom God raised from the dead, to whom we are witnesses.
3:15. And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.
And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses:

15: а Начальника жизни убили. Сего Бог воскресил из мертвых, чему мы свидетели.
3:15  τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, οὖ ἡμεῖς μάρτυρές ἐσμεν.
3:15. auctorem vero vitae interfecistis quem Deus suscitavit a mortuis cuius nos testes sumus
But the author of life you killed, whom God hath raised from the dead: of which we are witnesses.
3:15. Truly, it was the Author of Life whom you put to death, whom God raised from the dead, to whom we are witnesses.
3:15. And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: "Начальника жизни убили..." - необыкновенно сильное выражение, противопоставляющее два столь резких контраста. Почтение жизни здесь берется в полном и совершеннейшем смысле (Ин 14), означая не только высшую духовную жизнь и вечное спасение, получаемые верою во Христа, но и всякую вообще жизнь, которой Христос есть основной источник, начальник и совершитель. "Бог воскресил из мертвых, чему мы свидетели..." - см. II:24-32.
Adam Clarke: Commentary on the Bible - 1831
3:15: And killed the Prince of life - Τον αρχηγον της ζωης, The author of this life: not only implying that all life proceeds from Jesus Christ as its source, but that the life-giving influence of that religion which they were now proclaiming came all through him. Αρχηγος signifies a prime leader or author, a captain, from αρχη, the beginning, head, or chief; and αγω, I lead. In Heb 2:10, Christ is called Αρχηγος της σωτηριας, the Captain of salvation. He teaches the doctrine of life and salvation, leads the way in which men should walk, and has purchased the eternal life and glory which are to be enjoyed at the end of the way. So the Jews preferred a son of death, a destroyer of life, to the Author and Procurer of life and immortality!
Whereof we are witnesses - They had now wrought a most striking miracle in the name of Christ, and immediately proposed themselves as witnesses of his resurrection from the dead; the miracle which they had thus wrought being an unimpeachable proof of this resurrection.
Albert Barnes: Notes on the Bible - 1834
3:15: And killed the Prince of life - The word rendered "prince" denotes properly "a military leader or commander." Hence, in Heb 2:10, it is translated "captain:" "It became him ... to make the "Captain of their salvation" perfect through sufferings." As a captain or commander leads on to victory and is said to obtain it, so the word comes to denote one who is the "cause," the "author," the "procurer," etc. In this sense it is used, Act 5:31, "Him hath God exalted to be a Prince and a Saviour, for to give repentance to Israel," etc. In Heb 12:2 it is properly rendered author, "Looking unto Jesus, the author and finisher of our faith." The word "author," or "giver," would express the meaning of the word here. It also implies that he has dominion over life; an idea, indeed, which is essentially connected with that of his being the author of it. The word "life" here is used in a large sense, as denoting "all manner of life." In this sense it is used in reference to Christ in Joh 1:4, "In him was life." Compare Joh 5:26; Jo1 5:11; Co1 15:45. Jesus is here called the Prince of life in contrast with him whom the Jews demanded in his place, Barabbas. He was a murderer Luk 23:19; Mar 15:7, one who had destroyed life, and yet they demanded that he whose character it was to destroy life should be released, and the Author of life be put to death.
Whom God hath raised ... - Act 2:24, Act 2:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: Prince: or, Author, Joh 1:4, Joh 4:10, Joh 4:14, Joh 5:26, Joh 10:28, Joh 11:25, Joh 11:26, Joh 14:6, Joh 17:2; Rom 8:1, Rom 8:2; Co1 15:45; Col 3:3, Col 3:4; Heb 2:10, Heb 5:9; Jo1 5:11, Jo1 5:12, Jo1 5:20; Rev 21:6; Rev 22:1, Rev 22:17
whom: Act 2:24, Act 2:32; Mat 28:2-5; Eph 1:20
whereof: Act 1:22, Act 2:32, Act 10:40, Act 10:41, Act 13:30-32
Geneva 1599
3:15 And killed the Prince (c) of life, whom God hath raised from the dead; whereof we are witnesses.
(c) Who has life in himself, and gives life to others.
John Gill
3:15 And killed the Prince of life,.... Or author of life, natural, spiritual, and eternal; who not only is the living God, and has life in himself; and as man, had such a power over his own life, as no man ever had; but he is the author of a spiritual resurrection from the death of sin, to a life of grace, and has procured eternal life for his people, and gives it to them. Now this Lord of life and glory they crucified. His death is laid to them because it was at their request, and through their instigation, and at their earnest solicitations, that Pilate condemned him, and delivered, him to his soldiers to crucify him.
Whom God hath raised from the dead; notwithstanding all their spite and malice; so that they had not their whole will, and all their end, not being able to retain him under the power of death, and under the shame and reproach of the cross; and this the apostle the rather mentions, as being the reason why such gifts, and such power were bestowed on them to do the miracles they did.
Whereof we are witnesses; either of Christ, for it may be rendered, "whose witnesses we are"; they testifying of his person, office, grace, and righteousness; or of the resurrection of Christ, of which they were eyewitnesses; and of which they had the fullest proof, and were capable of bearing a sufficient testimony, and for which they were chosen and appointed.
Robert Jamieson, A. R. Fausset and David Brown
3:15 killed the Prince of life--Glorious paradox, but how piercing to the conscience of the auditors.
3:163:16: Եւ հաւատովք անուա՛ն նորա զսա զոր տեսանէ՛քս եւ գիտէք, հաստատեա՛ց անո՛ւն նորա. եւ հաւատքն որ նովաւ՝ ետուն դմա զառողջութիւնս զայս՝ յանդիման ձեր ամենեցուն[2144]։ [2144] ՚Ի լուս՛՛. Ետուն նմա զառող՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
16. Յիսուսի անուան զօրութի՛ւնը բժշկեց այս մարդուն, որին տեսնում էք եւ ճանաչում, որովհետեւ նրա անուանը հաւատաց: Եւ Յիսուսի միջոցով եղած հաւա՛տն է, որ սրան տուեց այս առողջութիւնը՝ ձեր բոլորի ներկայութեամբ:
16 Անոր անուանը հաւատքով՝ անոր անունը զօրացուց ասիկա, որ դուք կը տեսնէք ու կը ճանչնաք։ Այդ հաւատքն է, որ առողջացուց զայն ձեր ամենուն առջեւ։
Եւ հաւատովք անուան նորա զսա զոր տեսանէք եւ գիտէք` հաստատեաց անուն նորա. եւ հաւատքն որ նովաւ` ետուն դմա զառողջութիւնս զայս յանդիման ձեր ամենեցուն:

3:16: Եւ հաւատովք անուա՛ն նորա զսա զոր տեսանէ՛քս եւ գիտէք, հաստատեա՛ց անո՛ւն նորա. եւ հաւատքն որ նովաւ՝ ետուն դմա զառողջութիւնս զայս՝ յանդիման ձեր ամենեցուն[2144]։
[2144] ՚Ի լուս՛՛. Ետուն նմա զառող՛՛. համաձայն ոմանց ՚ի բնաբ՛՛։
16. Յիսուսի անուան զօրութի՛ւնը բժշկեց այս մարդուն, որին տեսնում էք եւ ճանաչում, որովհետեւ նրա անուանը հաւատաց: Եւ Յիսուսի միջոցով եղած հաւա՛տն է, որ սրան տուեց այս առողջութիւնը՝ ձեր բոլորի ներկայութեամբ:
16 Անոր անուանը հաւատքով՝ անոր անունը զօրացուց ասիկա, որ դուք կը տեսնէք ու կը ճանչնաք։ Այդ հաւատքն է, որ առողջացուց զայն ձեր ամենուն առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1616: И ради веры во имя Его, имя Его укрепило сего, которого вы видите и знаете, и вера, которая от Него, даровала ему исцеление сие перед всеми вами.
3:16  καὶ ἐπὶ τῇ πίστει τοῦ ὀνόματος αὐτοῦ τοῦτον ὃν θεωρεῖτε καὶ οἴδατε ἐστερέωσεν τὸ ὄνομα αὐτοῦ, καὶ ἡ πίστις ἡ δι᾽ αὐτοῦ ἔδωκεν αὐτῶ τὴν ὁλοκληρίαν ταύτην ἀπέναντι πάντων ὑμῶν.
3:16. καὶ (And) τῇ (unto-the-one) πίστει (unto-a-trust) τοῦ (of-the-one) ὀνόματος (of-a-name) αὐτοῦ (of-it,"τοῦτον (to-the-one-this) ὃν (to-which) θεωρεῖτε (ye-surveil-unto) καὶ (and) οἴδατε (ye-had-come-to-see) ἐστερέωσεν (it-en-formationed,"τὸ (the-one) ὄνομα (a-name) αὐτοῦ, (of-it,"καὶ (and) ἡ (the-one) πίστις (a-trust,"ἡ (the-one) δι' (through) αὐτοῦ (of-it,"ἔδωκεν (it-gave) αὐτῷ (unto-it) τὴν (to-the-one) ὁλοκληρίαν (to-a-whole-lotting-unto) ταύτην (to-the-one-this) ἀπέναντι (off-in-ever-a-one) πάντων ( of-all ) ὑμῶν. (of-ye)
3:16. et in fide nominis eius hunc quem videtis et nostis confirmavit nomen eius et fides quae per eum est dedit integram sanitatem istam in conspectu omnium vestrumAnd in the faith of his name, this man, whom you have seen and known, hath his name strengthened. And the faith which is by him hath given this perfect soundness in the sight of you all.
16. And by faith in his name hath his name made this man strong, whom ye behold and know: yea, the faith which is through him hath given him this perfect soundness in the presence of you all.
3:16. And by faith in his name, this man, whom you have seen and known, has confirmed his name. And faith through him has given this man complete health in the sight of you all.
3:16. And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all.
And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all:

16: И ради веры во имя Его, имя Его укрепило сего, которого вы видите и знаете, и вера, которая от Него, даровала ему исцеление сие перед всеми вами.
3:16  καὶ ἐπὶ τῇ πίστει τοῦ ὀνόματος αὐτοῦ τοῦτον ὃν θεωρεῖτε καὶ οἴδατε ἐστερέωσεν τὸ ὄνομα αὐτοῦ, καὶ ἡ πίστις ἡ δι᾽ αὐτοῦ ἔδωκεν αὐτῶ τὴν ὁλοκληρίαν ταύτην ἀπέναντι πάντων ὑμῶν.
3:16. et in fide nominis eius hunc quem videtis et nostis confirmavit nomen eius et fides quae per eum est dedit integram sanitatem istam in conspectu omnium vestrum
And in the faith of his name, this man, whom you have seen and known, hath his name strengthened. And the faith which is by him hath given this perfect soundness in the sight of you all.
3:16. And by faith in his name, this man, whom you have seen and known, has confirmed his name. And faith through him has given this man complete health in the sight of you all.
3:16. And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: "Ради веры во Имя Его..." - веры чьей? Не ясно. Веры ли апостолов, или веры больного? Впрочем, во всяком случае причина чуда - сила веры, веры, надо сказать, и апостолов, и исцеленного - веры именно в Господа Иисуса воскресшего.

"Вера, которая от Него..." - вера, как дар Христов через Духа Святого (1Кор.XII:9).

"Перед всеми вами..." Хотя самое исцеление совершилось в присутствии, может быть, весьма немногих, однако, это чудо вполне могло быть названо совершенным пред всеми, ибо эти все теперь видели исцеленного ходящим и скачущим - вместо того, чтобы видеть его по обычаю лежащим в беспомощном состоянии у врат храма.
Adam Clarke: Commentary on the Bible - 1831
3:16: And his name - Jesus, the Savior: through faith in his name, as the Savior, and author of life, and all its concomitant blessings, such as health, etc. It is not quite clear whether the apostles refer to their own faith in Jesus, or to the faith of the lame man. It is true Christ had promised that they should perform miracles in his name, Mar 16:17, Mar 16:18. And that whatsoever they asked of the Father in his name, he would grant it, Joh 16:23. And they might have been led at this time to make request unto God to be enabled to work this miracle; and the faith they had in his unlimited power and unchangeable truth might have induced them to make this request. Or, the faith might have been that of the lame man; the apostles, in the time they desired him to look on them, might have taught him the necessity of believing in Christ in order to his healing; and the man's mind might have been prepared for this by the miracle of the gift of tongues, of which he must have heard; and heard that this mighty effusion of the Spirit had come in the name and through the power of Christ. However the faith may be understood, it was only the means to receive the blessing, which the apostles most positively attribute, not to their power or holiness, but to Jesus Christ alone. Faith always receives; never gives.
Albert Barnes: Notes on the Bible - 1834
3:16: And his name - The "name" of Jesus is here put for Jesus himself, and it is the same as saying "and he," etc. In this way the word name is often used by the Hebrews, especially when speaking of God, Act 1:15; Act 4:12; Eph 1:21; Rev 3:4. It does not mean that there was any efficacy in the mere name of Jesus that would heal the man, but that it was done by his authority and power.
Through faith in his name - By means of faith in him; that is, by the faith which Peter and John had in Jesus. It does not refer to any faith that the man had himself, for there is no evidence that he believed in him. But it was by means of the faith which the apostles exercised in him that the miracle was performed, and was thus a fulfillment of the declaration in Mat 17:20, "If ye have faith ... ye shall to this mountain, remove hence," etc. This truth Peter repeats two or three times in the verse to impress it more distinctly on the minds of his hearers.
Whom ye see and know - There could therefore, be no mistake. He was well known to them. There was no doubt about the truth of the miracle Act 4:16, and the only inquiry was in what way it had been done. This Peter affirms to have been accomplished only by the power of the Lord Jesus.
Perfect soundness - ὁλοκληρίαν holoklē rian. This word is not used elsewhere in the New Testament. It denotes "integrity of parts, freedom from any defect"; and it here means that the cure was perfect and entire, or that he was completely restored to the use of his limbs.
In the presence of you all - You are all witnesses of it, and can judge for yourselves. This shows how confident the apostles were that a real miracle had been performed. They were willing that it should be examined; and this is conclusive proof that there was no attempt at imposture. A deceiver, or one who pretended to work miracles, would have been cautious of exposing the subject to the danger of detection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: his: Act 3:6, Act 4:7, Act 4:10, Act 4:30, Act 16:18; Mat 9:22
through: Act 14:9, Act 19:13-17; Mat 17:19, Mat 17:20, Mat 21:21, Mat 21:22; Mar 11:22, Mar 11:23, Mar 16:17, Mar 16:18; Luk 17:5, Luk 17:6; Joh 14:12; Co1 13:2
perfect: Act 3:8, Act 8:14-16; Deu 32:4; Joh 7:23
Geneva 1599
3:16 And his name through faith in his name hath made this man strong, whom ye see and know: (d) yea, the faith which is by him hath given him this perfect soundness in the presence of you all.
(d) Because he believed on him who was raised from the dead, whose name he heard about from us.
John Gill
3:16 And his name, through faith in his name,.... That is, the name of Christ, or the power of Christ, through the faith of the apostles in him, while they made use of his name, and said, "in the name of Jesus Christ of Nazareth", &c. Acts 3:6 or Christ, through the faith of the lame man in him; and when his name was used in this manner by the apostles; not that either their faith, or his, had any causal influence on the cure, but was the way and means in which they, glorifying Christ, he was pleased to effect this cure:
hath made this man strong; who was before exceeding weak; strengthened the parts that were infirm, his feet and ankles, and consolidated them, so that he could use them, and walk with them:
whom ye see and know; they knew him before, when he was lame, and now knew him to be the same man, and whom they saw now perfectly well; so that they could be appealed to that there was no fraud or imposture in the case:
yea, the faith which is by him; by Christ, of which he is the object, and the author, and finisher: this is repeated out of affection to Christ, and a passionate concern for the glory of his name; or because that faith, in one clause, may regard the faith of the apostles, and in the other, the faith of the man that was cured:
hath given him this perfect soundness in the presence of you all: he had perfect soundness both in body and mind; though the former may chiefly be designed, it being that which was only visible to these persons; and which was done, not in a corner, but publicly, before them all, at the gate of the temple, where the multitude passed to and fro.
John Wesley
3:16 His name - Himself: his power and love. The faith which is by him - Of which he is the giver, as well as the object.
Robert Jamieson, A. R. Fausset and David Brown
3:16 his name, through faith in his name, hath made this man strong, &c.--With what skill does the apostle use the miracle both to glorify his ascended Lord and bring the guilt of His blood more resistlessly home to his audience!
3:173:17: Եւ արդ՝ եղբարք գիտեմ զի անգիտութեա՛մբ արարէք՝ որպէս եւ իշխա՛նքն ձեր[2145]։ [2145] Ոմանք. Գիտեմք զի անգի՛՛։
17. Եւ արդ, եղբայրնե՛ր, գիտեմ, որ անգիտութեամբ արեցիք դուք, ինչպէս եւ ձեր իշխանաւորները,
17 Հիմա, ե՛ղբայրներ, գիտեմ թէ չգիտնալով ըրիք, ինչպէս ձեր իշխաններն ալ։
Եւ արդ, եղբարք, գիտեմ զի անգիտութեամբ արարէք, որպէս եւ իշխանքն ձեր:

3:17: Եւ արդ՝ եղբարք գիտեմ զի անգիտութեա՛մբ արարէք՝ որպէս եւ իշխա՛նքն ձեր[2145]։
[2145] Ոմանք. Գիտեմք զի անգի՛՛։
17. Եւ արդ, եղբայրնե՛ր, գիտեմ, որ անգիտութեամբ արեցիք դուք, ինչպէս եւ ձեր իշխանաւորները,
17 Հիմա, ե՛ղբայրներ, գիտեմ թէ չգիտնալով ըրիք, ինչպէս ձեր իշխաններն ալ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1717: Впрочем я знаю, братия, что вы, как и начальники ваши, сделали это по неведению;
3:17  καὶ νῦν, ἀδελφοί, οἶδα ὅτι κατὰ ἄγνοιαν ἐπράξατε, ὥσπερ καὶ οἱ ἄρχοντες ὑμῶν·
3:17. καὶ (And) νῦν, (now," ἀδελφοί , ( Brethrened ,"οἶδα (I-had-come-to-see) ὅτι (to-which-a-one) κατὰ (down) ἄγνοιαν (to-an-un-considering-unto) ἐπράξατε, (ye-practiced,"ὥσπερ (as-very) καὶ (and) οἱ (the-ones) ἄρχοντες (firstings) ὑμῶν: (of-ye)
3:17. et nunc fratres scio quia per ignorantiam fecistis sicut et principes vestriAnd now, brethren, I know that you did it through ignorance: as did also your rulers.
17. And now, brethren, I wot that in ignorance ye did it, as did also your rulers.
3:17. And now, brothers, I know that you did this through ignorance, just as your leaders also did.
3:17. And now, brethren, I wot that through ignorance ye did [it], as [did] also your rulers.
And now, brethren, I wot that through ignorance ye did [it], as [did] also your rulers:

17: Впрочем я знаю, братия, что вы, как и начальники ваши, сделали это по неведению;
3:17  καὶ νῦν, ἀδελφοί, οἶδα ὅτι κατὰ ἄγνοιαν ἐπράξατε, ὥσπερ καὶ οἱ ἄρχοντες ὑμῶν·
3:17. et nunc fratres scio quia per ignorantiam fecistis sicut et principes vestri
And now, brethren, I know that you did it through ignorance: as did also your rulers.
3:17. And now, brothers, I know that you did this through ignorance, just as your leaders also did.
3:17. And now, brethren, I wot that through ignorance ye did [it], as [did] also your rulers.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Представив пред очами иудеев тяжесть вины их в отношении к Богу Отцу и Господу Иисусу и намереваясь склонить сердца их к покаянию и обращению ко Христу, апостол смягчает речь, обращаясь к служителям с дружеским наименованием "братия" и объясняя дело убиения Иисуса неведением с их стороны (ср. Лк XXIII:34; 1Кор.II:8), и в то же время представляет это убиение таким делом, которое было предопределено в вечном совете Божием и предсказано всеми пророками. Так, по словам Златоуста, апостол "дает им возможность отречься и раскаяться в том, что они сделали, и даже представляет за них благовидное оправдание и говорит: что вы убили Невинного, это вы знали; но что убили Начальника жизни, - этого, может быть, не знали. И таким образом - не их только оправдывает от преступления, но и главных виновников зла. А если бы он обратил речь в обвинение, он сделал бы их более упорными..."
Adam Clarke: Commentary on the Bible - 1831
3:17: I wot - Οιδα, I know. Wot is from the Anglo-Saxon, to know; and hence wit, science or understanding.
Through ignorance ye did it - This is a very tender excuse for them; and one which seems to be necessary, in order to show them that their state was not utterly desperate; for if all that they did to Christ had been through absolute malice, (they well knowing who he was), if any sin could be supposed to be unpardonable, it must have been theirs. Peter, foreseeing that they might be tempted thus to think, and consequently to despair of salvation, tells them that their offense was extenuated by their ignorance of the person they had tormented and crucified. And one must suppose that, had they been fully convinced that this Jesus was the only Messiah, they never would have crucified him; but they did not permit themselves to receive conviction on the subject.
Albert Barnes: Notes on the Bible - 1834
3:17: And now, brethren - Though they had been guilty of a crime so enormous, yet Peter shows the tenderness of his heart in addressing them still as his brethren. He regarded them as of the same nation with himself; as having the same hopes, and as being entitled to the same privileges. The expression also shows that he was not disposed to exalt himself as being by nature more holy than they. This verse is a remarkable instance of tenderness in appealing to sinners. It would have been easy to have reproached them for their enormous crimes; but that was not the way to reach the heart. He had indeed stated and proved their wickedness. The object now was to bring them to repentance for it; and this was to be done by tenderness, kindness, and love. People are melted to contrition, not by reproaches, but by love.
I wot - I know; am well apprised of it. I know you will affirm it, and I admit that it was so. Still the enormous deed has been done. It cannot be recalled, and it cam not be innocent. It remains, therefore, that you should repent of it, and seek for pardon.
That through ignorance ... - Peter does not mean to affirm that they were innocent in having put him to death, for he had just proved the contrary, and he immediately proceeds to exhort them to repentance. But he means to say that their offence was mitigated by the fact that they were ignorant that he was the Messiah. The same thing the Saviour himself affirmed when dying, Luk 23:34; "Father, forgive them, for they know not what they do." Compare Act 13:27; Co1 2:8. The same thing the apostle Paul affirmed in relation to himself, as one of the reasons why he obtained pardon from the enormous crime of persecution, Ti1 1:13. In cases like these, though crime might be mitigated, yet it was not taken entirely away. They were guilty of demanding that a man should be put to death who was declared innocent; they were urged on with ungovernable fury; they did it from contempt and malice; and the crime of murder remained, though they were ignorant that he was the Messiah. It is plainly implied that if they had put him to death knowing that he was the Messiah, and as the Messiah, there would have been no forgiveness. Compare Heb 10:26-29. Ignorance, therefore, is a circumstance which must always be taken into view in an estimate of crime. It is at the same time true that they had opportunity to know that he was the Messiah, but the mere fact that they were ignorant of it was still a mitigating circumstance in the estimate of their crime. There can be no doubt that the mass of the people had no fixed belief that he was the Messiah.
As did also your rulers - Compare Co1 2:8, where the apostle says that none of the princes of this world knew the wisdom of the gospel, for had they known it, they would not have crucified the Lord of glory. It is certain that the leading scribes and Pharisees were urged on by the most ungovernable fury and rage to put Jesus to death, even when they had abundant opportunity to know his true character. This was particularly the case with the high priest. But yet it was true that they did not believe that he was the Messiah. Their minds had been prejudiced. They had expected a prince and a conqueror. All their views of the Messiah were different from the character which Jesus manifested. And though they might have known that he was the Messiah; though he had given abundant proof of the fact, yet it is clear that they did not believe it. It is not credible that they would have put to death one whom they really believed to be the Christ. He was the hope, the only hope of their nation; and they would not have dared to imbrue their hands in the blood of him whom they really believed to be the illustrious personage so long promised and expected by their fathers. It was also probably true that no small part of the Sanhedrin was urged on by the zeal and fury of the chief priests. They had not courage to resist them; and yet they might not have entered heartily into this work of persecution and death. Compare Joh 7:50-53. The speech of Peter, however, is not intended to free them entirely from blame; nor should it be pressed to show that they were innocent. It is a mitigating circumstance thrown in to show them that there was still hope of mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: wot: Act 7:40; Gen 21:26, Gen 39:8, Gen 44:15; Exo 32:1; Num 22:6; Rom 11:2; Phi 1:22
through: Act 13:27; Num 15:24-31; Luk 23:34; Joh 7:26, Joh 7:27, Joh 7:52, Joh 16:3; Co1 2:8; Co2 3:14; Ti1 1:13
Geneva 1599
3:17 (3) And now, brethren, I wot that through ignorance ye did [it], as [did] also your rulers.
(3) It is best of all to receive Christ as soon as he is offered to us: but those who have neglected so great a benefit through man's weakness, yet have repentance as a means. As for the shame of the cross, we have to set against that the decree and purpose of God for Christ, foretold by the Prophets, how that first of all he would be crucified here upon the earth, and then he would appear from heaven the judge and restorer of all things, that all believers might be saved, and all unbelievers utterly perish.
John Gill
3:17 And now, brethren,.... He calls them brethren, because they were so according to the flesh; and to testify his cordial love and affection for them.
I wot, or "I know",
that through ignorance ye did it; delivered up Jesus into the hands of Pilate; denied him to be the Messiah before him; preferred a murderer to him, and put him to death.
As did also your rulers; the members of the sanhedrim, some of them; see 1Cor 2:8 for others of them knew him to be the Messiah, to be sent of God, by the miracles he did, and yet blasphemously ascribed them to Satan; and so sinning against light and knowledge, in such a malicious manner, sinned the sin against the Holy Ghost, to which ignorance is here opposed; and which did not excuse from sin: nor was it itself without sin; nor is it opposed to any sin, but to this now mentioned.
John Wesley
3:17 And now, brethren - A word full of courtesy and compassion, I know - He speaks to their heart, that through ignorance ye did it - which lessened, though it could not take away, the guilt. As did also your rulers - The prejudice lying from the authority of the chief priests and elders, he here removes, but with great tenderness. He does not call them our, but your rulers. For as the Jewish dispensation ceased at the death of Christ, consequently so did the authority of its rulers.
Robert Jamieson, A. R. Fausset and David Brown
3:17 And now, brethren--Our preacher, like his Master, "will not break the bruised reed." His heaviest charges are prompted by love, which now hastens to assuage the wounds it was necessary to inflict.
I wot--"know."
through ignorance ye did it--(See marginal references, Lk 23:34; Acts 13:27; Acts 26:9).
3:183:18: Այլ Աստուած՝ որպէս յառաջագո՛յն պատմեաց ՚ի բերանոյ ամենայն մարգարէից՝ զչարչարելն Քրիստոսի իւրոյ, նո՛յնպէս եւ կատարեաց[2146]։ [2146] Ոմանք. Որպէս եւ յառաջագոյն։
18. բայց ինչպէս որ Աստուած նախօրօք յայտնել էր բոլոր մարգարէների բերանով իր Քրիստոսի չարչարուելը, այդպէս էլ կատարեց:
18 Բայց Աստուած՝ ինչ որ նախապէս իր բոլոր մարգարէներուն բերնով յայտներ էր Քրիստոսին չարչարուելուն մասին՝ այնպէս կատարեց։
Այլ Աստուած որպէս յառաջագոյն պատմեաց ի բերանոյ ամենայն մարգարէից զչարչարելն Քրիստոսի իւրոյ, նոյնպէս եւ կատարեաց:

3:18: Այլ Աստուած՝ որպէս յառաջագո՛յն պատմեաց ՚ի բերանոյ ամենայն մարգարէից՝ զչարչարելն Քրիստոսի իւրոյ, նո՛յնպէս եւ կատարեաց[2146]։
[2146] Ոմանք. Որպէս եւ յառաջագոյն։
18. բայց ինչպէս որ Աստուած նախօրօք յայտնել էր բոլոր մարգարէների բերանով իր Քրիստոսի չարչարուելը, այդպէս էլ կատարեց:
18 Բայց Աստուած՝ ինչ որ նախապէս իր բոլոր մարգարէներուն բերնով յայտներ էր Քրիստոսին չարչարուելուն մասին՝ այնպէս կատարեց։
zohrab-1805▾ eastern-1994▾ western am▾
3:1818: Бог же, как предвозвестил устами всех Своих пророков пострадать Христу, так и исполнил.
3:18  ὁ δὲ θεὸς ἃ προκατήγγειλεν διὰ στόματος πάντων τῶν προφητῶν παθεῖν τὸν χριστὸν αὐτοῦ ἐπλήρωσεν οὕτως.
3:18. ὁ (the-one) δὲ (moreover) θεὸς (a-Deity) ἃ ( to-which ) προκατήγγειλεν (it-messaged-down-before) διὰ (through) στόματος (of-a-mouth) πάντων ( of-all ) τῶν (of-the-ones) προφητῶν (of-declarers-before) παθεῖν (to-have-had-experienced) τὸν (to-the-one) χριστὸν (to-Anointed) αὐτοῦ (of-it) ἐπλήρωσεν (it-en-filled) οὕτως. (unto-the-one-this)
3:18. Deus autem quae praenuntiavit per os omnium prophetarum pati Christum suum implevit sicBut those things which God before had shewed by the mouth of all the prophets, that his Christ should suffer, he hath so fulfilled.
18. But the things which God foreshewed by the mouth of all the prophets, that his Christ should suffer, he thus fulfilled.
3:18. But in this way God has fulfilled the things that he announced beforehand through the mouth of all the Prophets: that his Christ would suffer.
3:18. But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.
But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled:

18: Бог же, как предвозвестил устами всех Своих пророков пострадать Христу, так и исполнил.
3:18  ὁ δὲ θεὸς ἃ προκατήγγειλεν διὰ στόματος πάντων τῶν προφητῶν παθεῖν τὸν χριστὸν αὐτοῦ ἐπλήρωσεν οὕτως.
3:18. Deus autem quae praenuntiavit per os omnium prophetarum pati Christum suum implevit sic
But those things which God before had shewed by the mouth of all the prophets, that his Christ should suffer, he hath so fulfilled.
3:18. But in this way God has fulfilled the things that he announced beforehand through the mouth of all the Prophets: that his Christ would suffer.
3:18. But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: "Бог... предвозвестил устами всех своих пророков пострадать Христу..." Хотя не все пророки пророчествовали именно о страданиях Христовых, однако, апостол говорит о них так, очевидно, потому, что основным средоточным пунктом еврейского пророчества вообще был Христос Мессия, а следовательно - и все дело Его, ради которого Он должен был прийти на землю.

"Так и исполнил..." - иудеи предали Мессию на страдания и смерть, но в данном случае, оставаясь самостоятельными и ответственными деятелями, они явились орудиями исполнения воли Божией и воли самого Мессии, как Он и говорил Сам об этом не раз (Ин X:18; II:19; XIV:31; XIX:10, 11).
Adam Clarke: Commentary on the Bible - 1831
3:18: But those things - he hath so fulfilled - Your ignorance and malice have been overruled by the sovereign wisdom and power of God, and have become the instruments of fulfilling the Divine purpose, that Christ must suffer, in order to make an atonement for the sin of the world. All the prophets had declared this; some of them in express terms, others indirectly and by symbols; but, as the whole Mosaic dispensation referred to Christ, all that prophesied or ministered under it must have referred to him also.
Albert Barnes: Notes on the Bible - 1834
3:18: But those things - To wit, those things that did actually occur, pertaining to the life and death of the Messiah.
Had showed - Had announced, or foretold.
By the mouth of all his prophets - That is, by the prophets in general, without affirming that each individual prophet had uttered a distinct prediction respecting this. The prophets "taken together," or the prophecies "as a whole," had declared this. The word "all" is not infrequently used in this somewhat limited sense, Mar 1:37; Joh 3:26. In regard to the prophecies respecting Christ, see the notes on Luk 24:27.
Hath so fulfilled - He has caused to be fulfilled in this manner; that is, by the rejection, the denial, and the wickedness of the rulers. It has turned out to be in strict accordance with the prophecy. This fact Peter uses in exhorting them to repentance; but it is not to be regarded as an excuse for their sins. The mere fact that all this was foretold; that it was in accordance with the purposes and predictions of God, does not take away the quilt of it, or constitute an excuse for it. In regard to this, we may remark:
(1) The prediction did not change the nature of the act. The mere fact that it was foretold, or foreknown, did not change its character. See notes on Act 1:23.
(2) Peter still regarded them as guilty. He did not urge the fact that this was foreknown as an excuse for their sin, but to show them that since all this happened according to the prediction and the purpose of God, they might hope in his mercy. The plan was that the Messiah should die to make a way for pardon, and, therefore, they might hope in his mercy.
(3) this was a signal instance of the power and mercy of God in overruling the wicked conduct of people to further his own purposes and plans.
(4) all the other sins of people may thus be overruled, and thus the wrath of man may be made to praise him. But,
(5) This will constitute no excuse for the sinner. It is no part of his intention to honor God, or to advance his purposes; and there is no direct tendency in his crimes to advance his glory. The direct tendency of his deeds is counteracted and overruled, and God brings good out of the evil. But this surely constitutes no excuse for the sinner.
If it be asked why Peter insisted on this if he did not mean that it should be regarded as an excuse for their sin, I reply, that it was his design to prove "that Jesus was the Messiah," and having proved this, he could assure them that there was mercy. Not that they had not been guilty; not that they deserved favor; but that tire fact that the Messiah had come was an argument which proved that any sinners might obtain mercy, as he immediately proceeds to show them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: those: Act 17:2, Act 17:3, Act 26:22, Act 26:23, Act 28:23; Luk 24:26, Luk 24:27, Luk 24:44; Co1 15:3, Co1 15:4; Pe1 1:10, Pe1 1:11; Rev 19:10
all: Gen 3:15; Psa. 22:1-30, 69:1-36; Isa 50:6, Isa 53:1-12; Dan 9:26; Zac 12:10; Zac 13:7
Geneva 1599
3:18 But those things, which God before had shewed (e) by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.
(e) Though there were many Prophets, yet he speaks only of one mouth, to show us the consent and agreement of the Prophets.
John Gill
3:18 But those things which God before had showed,.... In the Scriptures of the Old Testament, concerning the betraying of the Messiah, and his sufferings and death, with the various causes, concomitants, and circumstances of them:
by the mouths of all his prophets; which were since the world began; some pointing out one thing or circumstance, and some another:
that Christ should suffer. The Vulgate Latin and Syriac versions read, "that his Christ should suffer"; but then they leave out the word "his" in the preceding clause, which they put into this; and this entire clause is omitted in the Alexandrian copy:
he hath so fulfilled; in the manner he has, so exactly, so perfectly agreeable to the predictions of them, and yet were unknown to the persons by whom they were fulfilled. So wisely and surprisingly are things ordered and overruled by the wise providence of God, who is a God of knowledge, and by whom all actions are weighed.
John Wesley
3:18 But God - Who was not ignorant, permitted this which he had foretold, to bring good out of it.
Robert Jamieson, A. R. Fausset and David Brown
3:18 that Christ--The best manuscripts read, "that His Christ."
should suffer--The doctrine of a SUFFERING MESSIAH was totally at variance with the current views of the Jewish Church, and hard to digest even by the Twelve, up to the day of their Lord's resurrection. Our preacher himself revolted at it, and protested against it, when first nakedly announced, for which he received a terrible rebuke. Here he affirms it to be the fundamental truth of ancient prophecy realized unwittingly by the Jews themselves, yet by a glorious divine ordination. How great a change had the Pentecostal illumination wrought upon his views!
3:193:19: Արդ՝ ապաշաւեցէք եւ դարձարո՛ւք ՚ի ջնջել զմեղս ձեր.
19. Արդ, ապաշխարեցէ՛ք եւ դարձի՛ եկէք ձեր մեղքերը ջնջելու համար,
19 Ուստի ապաշխարեցէ՛ք ու դարձի՛ եկէք, որպէս զի մեղքերնիդ ջնջուի.
Արդ ապաշաւեցէք եւ դարձարուք ի ջնջել զմեղս ձեր:

3:19: Արդ՝ ապաշաւեցէք եւ դարձարո՛ւք ՚ի ջնջել զմեղս ձեր.
19. Արդ, ապաշխարեցէ՛ք եւ դարձի՛ եկէք ձեր մեղքերը ջնջելու համար,
19 Ուստի ապաշխարեցէ՛ք ու դարձի՛ եկէք, որպէս զի մեղքերնիդ ջնջուի.
zohrab-1805▾ eastern-1994▾ western am▾
3:1919: Итак покайтесь и обратитесь, чтобы загладились грехи ваши,
3:19  μετανοήσατε οὗν καὶ ἐπιστρέψατε εἰς τὸ ἐξαλειφθῆναι ὑμῶν τὰς ἁμαρτίας,
3:19. μετανοήσατε (Ye-should-have-considered-with-unto) οὖν (accordingly) καὶ (and) ἐπιστρέψατε (ye-should-have-beturned-upon) πρὸς (toward) τὸ (to-the-one) ἐξαλιφθῆναι (to-have-been-smeared-along-out) ὑμῶν (of-ye) τὰς (to-the-ones) ἁμαρτίας, (to-un-adjustings-along-unto,"
3:19. paenitemini igitur et convertimini ut deleantur vestra peccataBe penitent, therefore, and be converted, that your sins may be blotted out.
19. Repent ye therefore, and turn again, that your sins may be blotted out, that so there may come seasons of refreshing from the presence of the Lord;
3:19. Therefore, repent and be converted, so that your sins may be wiped away.
3:19. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord:

19: Итак покайтесь и обратитесь, чтобы загладились грехи ваши,
3:19  μετανοήσατε οὗν καὶ ἐπιστρέψατε εἰς τὸ ἐξαλειφθῆναι ὑμῶν τὰς ἁμαρτίας,
3:19. paenitemini igitur et convertimini ut deleantur vestra peccata
Be penitent, therefore, and be converted, that your sins may be blotted out.
3:19. Therefore, repent and be converted, so that your sins may be wiped away.
3:19. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: "Обратитесь...", т. е. ко Христу, как Мессии, уверуйте в Него.
Adam Clarke: Commentary on the Bible - 1831
3:19: Repent ye therefore - Now that ye are convinced that this was the Messiah, let your minds be changed, and your hearts become contrite for the sins you have committed.
And be converted - ΕπιϚρεψατε, Turn to God through this Christ, deeply deploring your transgressions, and believing on his name; that your sins may be blotted out, which are not only recorded against you, but for which you are condemned by the justice of God; and the punishment due to them must be executed upon you, unless prevented by your repentance, and turning to him whom ye have pierced. The blotting out of sins may refer to the ceremony of the waters of jealousy, where the curse that was written in the book was to be blotted out with the bitter water. See the note on Num 5:23. Their sins were written down against them, and cried aloud for punishment; for they themselves had said, His blood be upon us, and upon our children, Mat 27:25; and unless they took refuge in this sacrificial blood, and got their sins blotted out by it, they could not be saved.
When the times of refreshing shall come - Dr. Lightfoot contends, and so ought all, that ὁπως αν ελθωσι καιροι αναψυξεως, should be translated, That the times of refreshing May come. Αναψυξις, signifies a breathing time, or respite, and may be here applied to the space that elapsed from this time till the destruction of Jerusalem by the Romans. This was a time of respite, which God gave them to repent of their sins, and be converted to himself. Taking the word in the sense of refreshment in general, it may mean the whole reign of the kingdom of grace, and the blessings which God gives here below to all genuine believers, peace, love, joy, and communion with himself. See on Act 3:21 (note).
Albert Barnes: Notes on the Bible - 1834
3:19: Repent ye - See the notes on Mat 3:2.
Therefore - Because of your sin in putting Jesus to death, and "because" he is the Messiah, and God through him is willing to show mercy to the chief of sinners.
And be converted - This expression conveys an idea not at all to be found in the original. It conveys the idea of "passivity," be "converted," as if they were to yield to some foreign influence I that they were now resisting. But the idea of being "passive" in this is not conveyed by the original word. The word means properly to "turn; to return to a path from which one has gone astray; and then to turn away from sins, or to forsake them." It is a word used in a general sense to denote "the whole turning to God." That the form of the word here ἐπιστρέψατε epistrepsate does not denote passivity may be clearly seen by referring to the following places where the same form of the word is used: Mat 24:18; Mar 13:16; Luk 17:31; Th1 1:9. The expression, therefore, would have been more appropriately rendered "repent and turn, that your sins," etc. "To be converted" cannot be a matter of obligation, but to "turn to God" is the duty of every sinner. The crimes of which he exhorted them to repent were those pertaining to the death of the Lord Jesus, as well as all the past sins of their lives. They were to turn from the course of wickedness in which they and the nation had been so long walking. That your sins, etc. In order that your sins may be forgiven. Sin cannot be pardoned before man repents of it. In the order of the work of grace, repentance must always precede pardon. Of course, no man can have evidence that his sin is pardoned until he repents. Compare Isa 1:16-20; Joe 2:13.
May be blotted out - May be forgiven, or pardoned. The expression "to blot out sins" occurs also in Isa 43:25; Psa 51:1, Psa 51:9; Jer 18:23; Neh 4:5; Isa 44:22. The expression "to blot out a name" is applied to expunging it from a "roll," or "catalog," or "list," as of an army, etc. Exo 32:32-33; Deu 9:14; Deu 25:19; Deu 29:29, etc. The expression to "blot out sins" is taken from the practice of creditors charging their debtors, and when the debt is paid, cancelling it, or wholly removing the record. The word used here properly refers to the practice of writing on tables covered with wax, and then by inverting the stylus, or instrument of writing, smoothing the wax again, and thus removing every trace of the record. This more entirely expresses the idea of pardoning than blotting does. It means wholly to remove the record, the charge, and every trace of the account against us. In this way God forgives sins.
When the times ... - The word ὅπως hopō s, rendered "when," is commonly rendered that, and denotes the "final cause," or the "reason" why a thing is done, Mat 2:23; Mat 5:16, Mat 5:45, etc. By many it has been supposed to have this sense here, and to mean, "repent ... in order that the times of refreshing may come," etc. Thus, Kuinoel, Grotius, Lightfoot, the Syriac version, etc. If used in this sense, it means that their repentance and forgiveness would be the means of introducing peace and joy. Others have rendered it, in accordance with our translation, "when," meaning that they might find peace in the day when Christ should return to judgment, which return would be to them a day of rest, though of terror to the wicked. Thus, Calvin, Beza, the Latin Vulgate, Schleusner, etc. The grammatical construction will admit of either, though the former is more in accordance with the usual use of the word.
The objection to the former is, that it is not easy to see how their repenting, etc., would be the means of introducing the times of refreshing. And this, also, corresponds very little with the design of Peter in this discourse. That was to encourage them to repentance; to adduce arguments why they should repent, and why they might hope in his mercy. To do this, it was needful only to assure them that they were living under the times graciously promised by God the times of refreshing, when pardon might be obtained. The main inquiry, therefore, is, What did Peter refer to by the times of refreshing, and by the restitution of all things? Did he refer to any particular manifestation to be made then, or to the influence of the gospel on the earth, or to the future state, when the Lord Jesus shall come to judgment? The idea which I suppose Peter intended to convey was this: "Repent, and be converted. You have been great sinners, and are in danger. Turn from your ways, that your sins may be forgiven."
But then, what encouragement would there be for this? or why should it be done? Answer: "You are living under the times of the gospel, the reign of the Messiah, the times of refreshing. This happy, glorious period has been long anticipated, and is to continue to the close of the world. The period which will include the restitution of all things, and the return of Christ to judgment, has come, and is, therefore, the period when you may find mercy, and when you should seek it, to be prepared for his return." In this sense the passage refers to the fact that this time, this dispensation, this economy, including all this, had come, and they were living under it, and might and should seek for mercy. It expresses, therefore, the common belief of the Yews that such a time would come, and the comment of Peter about its nature and continuance. The belief of the Jews was that such times would come.
Peter affirms that the belief of such a period was well founded a time when mercy may be obtained. That time has come. The doctrine that it would come was well founded, and has been fulfilled. This was a reason why they should repent, and hope in the mercy of God. Peter goes on, then, to state further characteristics of that period. It would include the restitution of all things, the return of Christ to judgment, etc. And all this was an additional consideration why they should repent, and turn from their sins, and seek for forgiveness. The meaning of the passage may therefore be thus summed up: "Repent, since it is a true doctrine that such times would come: they are clearly predicted; they were to be expected; and you are now living under them. In these times; in this dispensation, also, God shall send his Son again to judge the world, and all things shall be closed and settled foRev_er. Since you live under this period, you may seek for mercy, and you should seek to avoid the vengeance due to the wicked, and to be admitted to heaven when the Lord Jesus shall return."
Times of refreshing - The word rendered "refreshing," ἀνάψυξις anapsuxis, means properly "breathing," or "refreshment," after being heated with labor, running, etc. It hence denotes "any kind of refreshment, as rest, or deliverance from evils of any kind." It is used nowhere else in the New Testament, except that the verb is used in Ti2 1:16, "Onesiphorus ... oft refreshed me, and was not ashamed of my chain." He administered comfort to me in my trials. It is used by the Septuagint in the Old Testament nine times: Exo 8:15, "But when Pharaoh saw that there was respite"; that is, cessation or rest from the plagues, Hos 12:8; Jer 49:31; Psa 69:11, etc. In no place in the Old Testament is the word applied to the terms of the gospel. The idea, however, that the times of the Messiah would be times of rest, ease, and prosperity, was a favorite one among the Jews, and was countenanced in the Old Testament. See Isa 28:12, "To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing," etc. They anticipated the times of the gospel as a period when they would have rest from their enemies, a respite from the evils of oppression and war, and great national prosperity and peace. Under the idea that the happy times of the Messiah had come, Peter now addresses them, and assures them that they might obtain pardon and peace.
Shall come - This does not mean that this period was still future, for it had come; but that the expectation of the Jews that such a Messiah would come was well founded. A remarkably similar construction we have concerning Elijah Mat 17:11, "And Jesus answered and said, Elias truly shall first come, and restore," etc.; that is, the doctrine that Elijah would come was true, though he immediately adds that it had already taken place, Act 3:12. See the notes on that place.
From the presence of the Lord - Greek: "From the face of the Lord." The expression means that God was "its author." From the face of the Lord means "from the Lord himself:" Mar 1:2, "I send thy messenger before thy face," that is, before thee. Compare Mal 3:1; Luk 1:76; Luk 2:31.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:19: Repent: Act 2:38, Act 11:18; Ti2 2:25
be: Act 11:21, Act 15:3, Act 26:18-20, Act 28:27; Psa 51:13; Isa 1:16-20, Isa 6:10, Isa 55:6, Isa 55:7; Jer 31:18-20; Lam 3:40, Lam 5:21; Eze 18:30-32; Dan 9:13; Hos 14:2; Joe 2:13; Mat 13:15, Mat 18:3; Luk 1:16; Jam 4:7-10, Jam 5:19, Jam 5:20; Pe1 2:25
that: Deu 4:29-31; Kg1 8:48-50; Psa 32:1-5, Psa 51:1-3, Psa 51:9, Psa 103:12; Isa 1:16-18; Isa 43:25, Isa 44:22; Jer 31:33, Jer 31:34, Jer 50:20; Mic 7:18, Mic 7:19; Rev 21:4
when: Act 3:21, Act 1:6, Act 17:26; Psa 72:6-19, Psa 98:1-9; Isa 2:1-3, Isa 49:10-22, Isa 51:11; Isa 52:1-10, Isa 54:1-14, Isa 60:1-22, Isa 61:3, Isa 61:9-11, Isa 62:1-5, Isa 65:17-25; Isa 66:10-14, Isa 66:18-22; Jer 31:22-26, Jer 32:37-41, Jer 33:15-26; Eze 34:23-31; Eze 37:21-28, Eze 39:25-29; Hos 2:19-23; Joe 3:16-21; Amo 9:13-15; Mic 7:14, Mic 7:15; Zep 3:14-20; Zac 8:20-23; Rom 11:25; Th2 1:7, Th2 1:10; Pe2 3:8
John Gill
3:19 Repent ye therefore,.... The Ethiopic version adds, "and be baptized"; see Gill on Acts 2:38,
and be converted. The apostle's sense is, repent of the sin of crucifying Christ, which is what he had been charging them with, and turn unto him, and acknowledge him as the Messiah; receive his doctrines, and submit to his ordinances; externally reform in life and conversation, and bring forth fruits meet for repentance, such as will show it to be true and genuine:
that your sins may be blotted out; or forgiven, see Ps 51:9. Not that repentance and reformation procure the pardon of sin, or are the causes of it, for forgiveness is entirely owing to the free grace of God, and blood of Christ; but inasmuch as that is only manifested and applied to repenting and converted sinners; and who are encouraged to repent, and turn to the Lord from the promise of pardon; it is incumbent on them, and is their interest so to do, that they may have a discovery of the remission of their sins by the blood of Christ. Though no other repentance and conversion may be here meant than an external one; and the blotting out of sin, and forgiveness of it, may intend no other than the removing a present calamity, or the averting a threatened judgment, or the deliverance of persons from national ruin, Ex 32:32. These Jews had crucified the Lord of glory, and for this sin were threatened with miserable destruction; the apostle therefore exhorteth them to repentance for it, and to a conversion to the Messiah, that so when ruin should come upon their nation, they might be delivered from the general calamity; when it would be terrible times to the unbelieving and impenitent Jews, but times of refreshment, ease, peace, and rest from persecution, to the believers, as is next expressed.
When the times of refreshing shall come from the presence of the Lord; or "that the times of refreshing may come", as the Syriac version; either seasons of spiritual refreshment, joy, and peace, through the great and precious promises of the Gospel, and by the application of the blood and righteousness of Christ, to such penitent and converted sinners; which refreshment and comfort come from the Lord, and are accompanied with his gracious presence: or else seasons of rest, and deliverance from the violent heat of persecution; which was the case of the saints at the destruction of Jerusalem; they were not only saved from that ruin, but delivered from the wrath of their most implacable enemies. The Ethiopic version renders it, "and the day of mercy shall come from the presence of the Lord", repenting sinners find mercy; and a discovery of pardon is a time of mercy; and when God grants this, he affords his presence. The Jews call the world to come a time of refreshment; and say (b),
"better is one hour , "of refreshment", in the world to come, than the whole life of this world.''
(b) Pirke Abot, c. 4. sect. 17.
John Wesley
3:19 Be converted - Be turned from sin and Satan unto God. See Acts 26:20. But this term, so common in modern writings, very rarely occurs in Scripture: perhaps not once in the sense we now use it, for an entire change from vice to holiness. That the times of refreshing - Wherein God largely bestows his refreshing grace, may come - To you also. To others they will assuredly come, whether ye repent or no.
Robert Jamieson, A. R. Fausset and David Brown
3:19 when the times of refreshing shall come--rather, "in order that the times of refreshing may come"; that long period of repose, prosperity and joy, which all the prophets hold forth to the distracted Church and this miserable world, as eventually to come, and which is here, as in all the prophets, made to turn upon the national conversion of Israel.
3:203:20: որպէս զի եկեսցեն ժամանակք հանգստեա՛ն յերեսաց Տեառն. եւ առաքեսցէ զյառաջագո՛յն նկատեալն ձեզ՝ զՅիսուս Քրիստոս[2147]։ [2147] Ոմանք ՚ի լուս՛՛. ՚ի վերայ՝ նկատեալն, նշանակեն՝ պատրաստեալն։ Օրինակ մի. Նկատեալն ՚ի ձեզ։
20. որպէսզի հանգստի ժամանակները գան Տիրոջ ներկայութիւնից, եւ որպէսզի նա ուղարկի Յիսուսին, որ ձեզ համար վաղօրօք սահմանուած է Քրիստոս,
20 Որպէս զի սփոփանքի ժամանակները գան Տէրոջը երեսէն եւ նախապէս ձեզի քարոզուած* Յիսուս Քրիստոսը ղրկէ.
որպէս զի եկեսցեն ժամանակք հանգստեան յերեսաց Տեառն, եւ առաքեսցէ զյառաջագոյն նկատեալն ձեզ, զՅիսուս Քրիստոս:

3:20: որպէս զի եկեսցեն ժամանակք հանգստեա՛ն յերեսաց Տեառն. եւ առաքեսցէ զյառաջագո՛յն նկատեալն ձեզ՝ զՅիսուս Քրիստոս[2147]։
[2147] Ոմանք ՚ի լուս՛՛. ՚ի վերայ՝ նկատեալն, նշանակեն՝ պատրաստեալն։ Օրինակ մի. Նկատեալն ՚ի ձեզ։
20. որպէսզի հանգստի ժամանակները գան Տիրոջ ներկայութիւնից, եւ որպէսզի նա ուղարկի Յիսուսին, որ ձեզ համար վաղօրօք սահմանուած է Քրիստոս,
20 Որպէս զի սփոփանքի ժամանակները գան Տէրոջը երեսէն
եւ նախապէս ձեզի քարոզուած* Յիսուս Քրիստոսը ղրկէ.
zohrab-1805▾ eastern-1994▾ western am▾
3:2020: да придут времена отрады от лица Господа, и да пошлет Он предназначенного вам Иисуса Христа,
3:20  ὅπως ἂν ἔλθωσιν καιροὶ ἀναψύξεως ἀπὸ προσώπου τοῦ κυρίου καὶ ἀποστείλῃ τὸν προκεχειρισμένον ὑμῖν χριστόν, ἰησοῦν,
3:20. ὅπως (unto-which-whither) ἂν (ever) ἔλθωσιν (they-might-have-had-came,"καιροὶ (times) ἀναψύξεως (of-a-breathing-up,"ἀπὸ (off) προσώπου (of-looked-toward) τοῦ (of-the-one) κυρίου (of-Authority-belonged,"καὶ (and) ἀποστείλῃ (it-might-have-set-off) τὸν (to-the-one) προκεχειρισμένον (to-having-had-come-to-be-handled-before-to) ὑμῖν (unto-ye) χριστὸν (to-Anointed) Ἰησοῦν, (to-an-Iesous,"
3:20. ut cum venerint tempora refrigerii a conspectu Domini et miserit eum qui praedicatus est vobis Iesum ChristumThat when the times of refreshment shall come from the presence of the Lord, and he shall send him who hath been preached unto you, Jesus Christ.
20. and that he may send the Christ who hath been appointed for you, Jesus:
3:20. And then, when the time of consolation will have arrived from the presence of the Lord, he will send the One who was foretold to you, Jesus Christ,
3:20. And he shall send Jesus Christ, which before was preached unto you:
And he shall send Jesus Christ, which before was preached unto you:

20: да придут времена отрады от лица Господа, и да пошлет Он предназначенного вам Иисуса Христа,
3:20  ὅπως ἂν ἔλθωσιν καιροὶ ἀναψύξεως ἀπὸ προσώπου τοῦ κυρίου καὶ ἀποστείλῃ τὸν προκεχειρισμένον ὑμῖν χριστόν, ἰησοῦν,
3:20. ut cum venerint tempora refrigerii a conspectu Domini et miserit eum qui praedicatus est vobis Iesum Christum
That when the times of refreshment shall come from the presence of the Lord, and he shall send him who hath been preached unto you, Jesus Christ.
3:20. And then, when the time of consolation will have arrived from the presence of the Lord, he will send the One who was foretold to you, Jesus Christ,
3:20. And he shall send Jesus Christ, which before was preached unto you:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: "Времена отрады..." - т. е. то лето, благоприятное наступление которого благовествовал еще Господь в Назаретской синагоге - Царство Мессии, царство благодати с его правдою, миром и радостью о Духе Святом. Как Ветхий Завет здесь предполагается жизнью в отчуждении от Бога, жизнью, полною всяких бед, страданий, борений; так Новый Завет рассматривается здесь как истинное отдохновение и успокоение души в мире с Богом и тесном общении с Ним, способном изглаждать и врачевать всякую горечь страданий.

"От лица Господа..." - судя по дальнейшему - разумеется здесь Бог Отец.

"Да пошлет Он..." - речь о втором славном пришествии Господа Иисуса при кончине мира, причем смысл выражения тот же, что выше - "Бог воскресил его", и т. д.
Adam Clarke: Commentary on the Bible - 1831
3:20: Which before was preached unto you - Instead of προκεκηρυγμενον, before preached, ABCDE, fifty-three others, both the Syriac, all the Arabic, the Armenian, Chrysostom, and others, have προκεχειρισμενον, who was before designed, or appointed; and this is without doubt the true reading. Christ crucified was the person whom God had from the beginning appointed or designed for the Jewish people. It was not a triumphant Messiah which they were to expect; but one who was to suffer and die. Jesus was this person; and by believing in him, as thus suffering and dying for their sins, he should be again sent, in the power of his Spirit, to justify and save them.
Albert Barnes: Notes on the Bible - 1834
3:20: And he shall send ... - Act 1:1 l. Under this economy of things, he shall send Jesus Christ, that is, the Messiah, to teach people; to redeem them; to save them; to judge the world; to gather his people to himself; and to condemn the wicked. Under this economy they were then. This, therefore, was an argument why they should repent and turn to God, that they might escape in the day of judgment.
Which before was preached ... - Who has been proclaimed as the Messiah. The name "Jesus Christ" is equivalent here to "the Messiah." The Messiah had been proclaimed to the Jews as about to come. In his time was to be the period of refreshing. He had come; and they were under the economy in which the blessings of the Messiah were to be enjoyed. This does not refer to his personal ministry, or to the preaching of the apostles, but to the fact that the Messiah had been a long time announced to them by the prophets as about to come. All the prophets had preached him as the hope of the nation. It may be remarked, however, that there is here a difference in the manuscripts. A large majority of them read προκεχειρισμενον prokecheirismenon, who was designated or appointed, instead of who was preached. This reading is approved by Griesbach, Knapp, Bengel, etc. It was followed in the ancient Syriac, the Arabic, etc., and is undoubtedly the true reading.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:20: Act 17:31; Mat 16:27, Mat 24:3, Mat 24:30-36; Mar 13:26, Mar 13:30-37; Luk 19:11, Luk 21:27; Th2 2:2, Th2 2:8; Heb 9:28; Rev 1:7, Rev 19:11-16
John Gill
3:20 And he shall send Jesus Christ,.... Or "that he may send Jesus Christ", as the Syriac and Arabic versions render it: not in person, for this regards neither his first, nor his second coming, both which might be terrible to the awakened Jews; the former, because he had been sent, and was come, and was gone again; and therefore might fear there was no hope for them, who had denied him, and crucified him; the latter, because they might conclude he would be sent, and come to take vengeance on them, when they should look upon him whom they had pierced with horror and trembling; but here it regards his being sent, and his coming in the ministration of the word, and by his Spirit, to the comfort of their souls:
which before was preached unto you; in the writings of the Old Testament, in the books of Moses, and of the Prophets, Acts 3:22 or, as it is read in the Alexandrian copy, and in other copies, and in the Complutensian edition, and in the Syriac and Arabic versions, who was "predetermined" or "prepared for you"; that is, in the purposes, council, and covenant of God. The Ethiopic version reads, "whom he before anointed"; to be prophet, priest, and King; and from each of these considerations much comfort might be drawn by sensible sinners.
John Wesley
3:20 And he may send - The apostles generally speak of our Lord's second coming, as being just at hand. Who was before appointed - Before the foundation of the world.
Robert Jamieson, A. R. Fausset and David Brown
3:20 he shall send Jesus Christ--The true reading is, "He shall send your predestinated (or foreordained) Messiah, Jesus."
3:213:21: Զոր պա՛րտ է երկնի՛ց ընդունել՝ մինչեւ ՚ի ժամանակս ամենեցուն հաստատելոյ. զորոց խօսեցա՛ւ Աստուած ՚ի բերանոյ սրբոց իւրոց մարգարէից[2148]։ դ [2148] Ոմանք. Պարտ էր երկնից... զոր խօսեցաւ։
21. որին երկինքը պէտք է ընդունի մինչեւ բոլոր բաների վրայ հաստատուելու ժամանակները, այն բաների, որոնց մասին Աստուած խօսեց իր սուրբ մարգարէների բերանով:
21 Որ պէտք է երկինք ընդունի մինչեւ այն ատենները՝ երբ բոլոր բաները կարգադրուին, որոնց համար Աստուած սկիզբէն ի վեր իր սուրբ մարգարէներուն բերնով խօսած է։
Զոր պարտ է երկնից ընդունել մինչեւ ի ժամանակս ամենեցուն հաստատելոյ. զորոց խօսեցաւ Աստուած ի բերանոյ սրբոց իւրոց մարգարէից[13]:

3:21: Զոր պա՛րտ է երկնի՛ց ընդունել՝ մինչեւ ՚ի ժամանակս ամենեցուն հաստատելոյ. զորոց խօսեցա՛ւ Աստուած ՚ի բերանոյ սրբոց իւրոց մարգարէից[2148]։ դ
[2148] Ոմանք. Պարտ էր երկնից... զոր խօսեցաւ։
21. որին երկինքը պէտք է ընդունի մինչեւ բոլոր բաների վրայ հաստատուելու ժամանակները, այն բաների, որոնց մասին Աստուած խօսեց իր սուրբ մարգարէների բերանով:
21 Որ պէտք է երկինք ընդունի մինչեւ այն ատենները՝ երբ բոլոր բաները կարգադրուին, որոնց համար Աստուած սկիզբէն ի վեր իր սուրբ մարգարէներուն բերնով խօսած է։
zohrab-1805▾ eastern-1994▾ western am▾
3:2121: Которого небо должно было принять до времен совершения всего, что говорил Бог устами всех святых Своих пророков от века.
3:21  ὃν δεῖ οὐρανὸν μὲν δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως πάντων ὧν ἐλάλησεν ὁ θεὸς διὰ στόματος τῶν ἁγίων ἀπ᾽ αἰῶνος αὐτοῦ προφητῶν.
3:21. ὃν (to-which) δεῖ (it-bindeth) οὐρανὸν (to-a-sky) μὲν (indeed) δέξασθαι ( to-have-received ) ἄχρι (unto-whilst) χρόνων (of-interims) ἀποκαταστάσεως (of-a-standing-down-off) πάντων ( of-all ) ὧν ( of-which ) ἐλάλησεν (it-spoke-unto,"ὁ (the-one) θεὸς (a-Deity,"διὰ (through) στόματος (of-a-mouth) τῶν (of-the-ones) ἁγίων ( of-hallow-belonged ) ἀπ' (off) αἰῶνος (of-an-age) αὐτοῦ (of-it) προφητῶν. (of-declarers-before)
3:21. quem oportet caelum quidem suscipere usque in tempora restitutionis omnium quae locutus est Deus per os sanctorum suorum a saeculo prophetarumWhom heaven indeed must receive, until the times of the restitution of all things, which God hath spoken by the mouth of his holy prophets, from the beginning of the world.
21. whom the heaven must receive until the times of restoration of all things, whereof God spake by the mouth of his holy prophets which have been since the world began.
3:21. whom heaven certainly must take up, until the time of the restoration of all things, which God has spoken of by the mouth of his holy prophets, from ages past.
3:21. Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.
Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began:

21: Которого небо должно было принять до времен совершения всего, что говорил Бог устами всех святых Своих пророков от века.
3:21  ὃν δεῖ οὐρανὸν μὲν δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως πάντων ὧν ἐλάλησεν ὁ θεὸς διὰ στόματος τῶν ἁγίων ἀπ᾽ αἰῶνος αὐτοῦ προφητῶν.
3:21. quem oportet caelum quidem suscipere usque in tempora restitutionis omnium quae locutus est Deus per os sanctorum suorum a saeculo prophetarum
Whom heaven indeed must receive, until the times of the restitution of all things, which God hath spoken by the mouth of his holy prophets, from the beginning of the world.
3:21. whom heaven certainly must take up, until the time of the restoration of all things, which God has spoken of by the mouth of his holy prophets, from ages past.
3:21. Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: "Которого небо должно было принять..." - указание на пребывание Господа Иисуса с прославленною плотью на небе, со дня вознесения.

"До времен совершения всего..." - acri cronwn apokatastasewV panton... - правильнее сказать - до времен восстановления всего. Здесь, вероятно, разумеется тоже, что предвещал Ап. Павел, говоря об обращении всех евреев ко Христу (Рим XI:26).

"Устами всех своих святых пророков" - см. выше, к ст. 18. Общий смысл этого текста, по толкованию блаж. Феофилакта, тот, что "многое из предсказанного пророками еще не исполнилось, но исполняется и имеет исполняться до скончания мира, потому что вознесшийся на небеса Христос пробудет там до скончания мира и придет с силою тогда, когда исполнится, наконец, все, что предсказали пророки..."
Adam Clarke: Commentary on the Bible - 1831
3:21: Whom the heaven must receive - He has already appeared upon earth, and accomplished the end of his appearing; he has ascended unto heaven, to administer the concerns of his kingdom, and there he shall continue till he comes again to judge the quick and the dead.
The times of restitution of all things - The word αποκαταστασις, from απο which signifies from, and καθιστανειν, to establish or settle any thing, viz. in a good state; and, when απο is added to it, then this preposition implies that this good state, in which it is settled, was preceded by a bad one, from which the change is made to a good one. So in Act 1:6, when the disciples said to Christ, Wilt thou at this time restore again (αποκαθιστανεις) the kingdom to Israel? they meant, as the Greek word implies, Wilt thou take the kingdom from the Romans, and give it back to the Jews? Now, as the word is here connected with, which God hath spoken by the mouth of all his holy prophets, it must mean the accomplishment of all the prophecies and promises contained in the Old Testament relative to the kingdom of Christ upon earth; the whole reign of grace, from the ascension of our Lord till his coming again, for of all these things have the holy prophets spoken; and, as the grace of the Gospel was intended to destroy the reign of sin, its energetic influence is represented as restoring all things, destroying the bad state, and establishing the good - taking the kingdom out of the hands of sin and Satan, and putting it into those of righteousness and truth. This is done in every believing soul; all things are restored to their primitive order; and the peace of God, which passes all understanding, keeps the heart and mind in the knowledge and love of God. The man loves God with all his heart, soul, mind, and strength, and his neighbor as himself; and thus all the things of which the holy prophets have spoken since the world began, relative to the salvation of any soul, are accomplished in this case; and when such a work becomes universal, as the Scriptures seem to intimate that it will, then all things will be restored in the fullest sense of the term. As therefore the subject here referred to is that of which all the prophets from the beginning have spoken, (and the grand subject of all their declarations was Christ and his work among men), therefore the words are to be applied to this, and no other meaning. Jesus Christ comes to raise up man from a state of ruin, and restore to him the image of God, as he possessed it at the beginning.
All his holy prophets - Παντων, all, is omitted by ABCD, some others, one Syriac, the Coptic, Ethiopic, Armenian, and Vulgate. Griesbach leaves it out of the text, and inserts the article των, which the Greek MSS. have, in the place of παντων. The text reads thus: Which he hath spoken by his holy prophets, etc.
Since the world began - Απ' αιωνος; as αιων signifies complete and ever-during existence or eternity, it is sometimes applied, by way of accommodation, to denote the whole course of any one period, such as the Mosaic dispensation. See the note on Gen 21:33. It may therefore here refer to that state of things from the giving of the law; and as Moses is mentioned in the next verse, and none before him, it is probable that the phrase should be so understood here. But, if we apply it to the commencement of time, the sense is still good: Enoch, the seventh from Adam, prophesied of these things; and indeed the birth, life, miracles, preaching sufferings, death, resurrection, ascension, and reign of Jesus Christ, have been the only theme of all prophets and inspired men from the foundation of the world.
Albert Barnes: Notes on the Bible - 1834
3:21: Whom the heavens must receive - The common belief of the Jews was, that the Messiah would reign on the earth foRev_er, Joh 12:34. On this account they would object that Jesus could not be the Messiah, and hence, it became so important for the apostles to establish the fact that he had ascended to heaven. The evidence which they adduced was the fact that they saw him ascend, Act 1:9. The meaning of the expression "whom the heavens must receive," is that it was "fit" or "proper" δεῖ dei that he should ascend. One reason of that fitness or propriety he himself stated in Joh 16:7; compare Joh 17:2. It was also fit or expedient that he should do it, to direct the affairs of the universe for the welfare of the church Eph 1:20-22, and that he should exercise there his office as a priest in interceding for his people, Jo1 2:1-2; Heb 7:25; Heb 9:24; Rom 8:34, etc. It is remarkable that Peter did not adduce any passage of Scripture on this subject; but it was one of the points on which there was no clear Revelation. Obscure intimations of it might be found in Psa 110:1-7; Psa 16:1-11; etc., but the fact that he would ascend to heaven was not made prominent in the Old Testament. 'The words "whom the heaven must receive" also convey the idea of "exaltation" and "power"; and Peter doubtless intended to say that he was clothed with power, and exalted to honor in the presence of God. See Psa 115:3. Compare Pe1 3:22, "Who is gone into heaven, and is on the right banal of God; angels, and authorities, and powers being made subject unto him." See the notes on Act 2:33.
Until - This word implies that he would then return to the earth, but it does not imply that he would not again ascend to heaven.
The times of the restitution of all things - The noun rendered restitution ἀποκαταστάσεως apokatastaseō s, does not elsewhere occur in the New Testament. The verb from which it is derived occurs eight times. It means properly "to restore a thing to its former situation," as restoring a "strained" or "dislocated" limb to its former soundness. Hence, it is used to restore, or to heal, in the New Testament: Mat 12:13, "And it (the hand) was restored whole as the other"; Mar 3:5; Luk 6:10. And hence, it is applied to the preparation or fitness for the coming of the Messiah which was to attend the preaching of John in the character of Elias, Mat 17:11; Mar 9:12. Thus, in Josephus (Antiq., Mar 2:3, Mar 2:8), the word is used to denote the return of the Jews from the captivity of Babylon, and their restoration to their former state and privileges. The word has also the idea of "consummation, completion, or filling up." Thus, it is used in Philo, Hesychius, Phavorinus, and by the Greek Classics. (See Lightfoot and Kuinoel.) Thus, it is used here by the Syriac: "Until the complement or filling up of the times"; that is, of all the events foretold by the prophets, etc. Thus, the Arabic: "Until the times which shall establish the perfection or completion of all the predictions of the prophets," etc. In this sense the passage means that the heavens must receive the Lord Jesus until all thrums spoken by the prophets in relation to his work, his reign, the spread of the gospel, the triumph of religion, etc., shall have been fulfilled. It also conveys the idea of the predicted recovery of the world from sin, and the restoration of peace and order; the con. summation of the work of the Messiah, now begun, but not yet complete; slow it may be in its advances, but triumphant and certain in its progress and its close.
All things - All things which have been foretold by the prophets. The expression is limited by the connection to this; and of course it does not mean that all people will be saved, or that all the evils of sin can be repaired or remedied. This can never be, for the mischief is done and cannot be undone; but everything which the prophets have foretold shall receive their completion and fulfillment.
Which God hath spoken - Which have been Rev_ealed, and are recorded in the Old Testament.
Of all his holy prophets - This does not mean that each one of the prophets had spoken of these things, but that all which had been spoken would be fulfilled.
Since the world began - This is an expression denoting the same as from the beginning, meaning to affirm with emphasis that all the prophecies would be fulfilled. The apostles were desirous to show that they, as well as the Jews, held entirely to the prophets, and taught no doctrine which they had not taught before them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:21: the heaven: Act 1:11
the times: Act 3:19; Isa 1:26; Mal 3:3, Mal 3:4, Mal 4:5, Mal 4:6; Mat 17:11, Mat 17:12; Mar 9:11-13
holy: Act 10:43; Luk 1:70; Pe2 1:21, Pe2 3:2; Rev 18:20, Rev 22:6
Geneva 1599
3:21 (f) Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.
(f) Or, be taken up into heaven.
John Gill
3:21 Whom the heaven must receive,.... Hold and retain in his human nature; and which does not at all hinder or confront his mission, and coming to his people, in the mean while, in a spiritual way and manner, to their joy and comfort: or, "who must receive heaven"; the kingdom, and glory, and reign there:
until the times of the restitution of all things: not of all created beings to their original estate, which there is no reason to believe ever will be; or of the churches of Christ to purity of doctrine, discipline, and conversation, which is to be hoped for, and will be in the spiritual reign of Christ; but of the accomplishment of all promises and prophecies concerning the bringing in the fulness of the Gentiles, and the conversion of the Jews, and so the gathering in all the elect of God; and concerning all the glorious things spoken of the church of Christ in the latter day; which sense is confirmed by what follows:
which God hath spoken by the mouth of all his holy prophets, since the world began: ever since the world was, God has had more or less holy men, set apart and sanctified by him, and on whom he bestowed the spirit of prophecy; and by the mouth of everyone of these he has spoken one thing or another concerning his church and people, and the filling up of the number of them, or the gathering of them all in; and till this is done, Christ will remain in heaven and reign there: and this sense is further confirmed by the Syriac and Arabic versions, the former rendering the words, "until the filling or fulfilling of the times of all things"; and the latter, "until the times which will confirm the perfection of all the words which God hath spoken", &c. and from the sense of the word used, which some lexicographers explain by "perfection" or "fulfilling".
John Wesley
3:21 Till the times of the restitution of all things - The apostle here comprises at once the whole course of the times of the New Testament, between our Lord's ascension and his coming in glory. The most eminent of these are the apostolic age, and that of the spotless Church, which will consist of all the Jews and Gentiles united, after all persecutions and apostacies are at an end.
Robert Jamieson, A. R. Fausset and David Brown
3:21 until the times--embracing the whole period between the ascension and the second advent of Christ.
restitution of all things--comprehending, probably, the rectification of all the disorders of the fall.
3:223:22: Մովսէս ասաց ցհա՛րսն մեր, թէ մարգարէ՛ յարուսցէ ձեզ Տէր Աստուած ձեր յեղբարց ձերոց իբրեւ զիս, նմա՛ լուիջիք՝ ըստ ամենայնի՛ որ զինչ եւ խօսեսցի առ ձեզ[2149]։ [2149] ՚Ի բազումս պակասի. Ցհարսն մեր։ Ոմանք. Զոր ինչ եւ խօ՛՛։
22. Մովսէսը մեր հայրերին[8] ասաց. «Ձեր Տէր[9] Աստուածը ձեր եղբայրների միջից ինձ նման մի մարգարէ պիտի հանի ձեզ համար. նրան պիտի լսէք ամէն ինչում, ինչ էլ որ նա ձեզ ասի.[9] Լաւագոյն յուն. բն. չունեն մեր հայրերին բառերը:">[8] ասաց. «Ձեր Տէր
22 Մովսէս* մեր հայրերուն ըսաւ թէ՝ ‘Ձեր Տէր Աստուածը ձեր եղբայրներէն ինծի պէս մարգարէ մը պիտի հանէ ձեզի. Անոր մտի՛կ ըրէք՝ ամէն ինչ որ ձեզի խօսի։
Մովսէս ասաց [14]ցհարսն մեր``, թէ` Մարգարէ յարուսցէ ձեզ Տէր Աստուած ձեր յեղբարց ձերոց իբրեւ զիս, նմա լուիջիք ըստ ամենայնի, որ զինչ եւ խօսեսցի առ ձեզ:

3:22: Մովսէս ասաց ցհա՛րսն մեր, թէ մարգարէ՛ յարուսցէ ձեզ Տէր Աստուած ձեր յեղբարց ձերոց իբրեւ զիս, նմա՛ լուիջիք՝ ըստ ամենայնի՛ որ զինչ եւ խօսեսցի առ ձեզ[2149]։
[2149] ՚Ի բազումս պակասի. Ցհարսն մեր։ Ոմանք. Զոր ինչ եւ խօ՛՛։
22. Մովսէսը մեր հայրերին[8] ասաց. «Ձեր Տէր[9] Աստուածը ձեր եղբայրների միջից ինձ նման մի մարգարէ պիտի հանի ձեզ համար. նրան պիտի լսէք ամէն ինչում, ինչ էլ որ նա ձեզ ասի.
[9] Լաւագոյն յուն. բն. չունեն մեր հայրերին բառերը:">[8] ասաց. «Ձեր Տէր
22 Մովսէս* մեր հայրերուն ըսաւ թէ՝ ‘Ձեր Տէր Աստուածը ձեր եղբայրներէն ինծի պէս մարգարէ մը պիտի հանէ ձեզի. Անոր մտի՛կ ըրէք՝ ամէն ինչ որ ձեզի խօսի։
zohrab-1805▾ eastern-1994▾ western am▾
3:2222: Моисей сказал отцам: Господь Бог ваш воздвигнет вам из братьев ваших Пророка, как меня, слушайтесь Его во всем, что Он ни будет говорить вам;
3:22  μωϊσῆς μὲν εἶπεν ὅτι προφήτην ὑμῖν ἀναστήσει κύριος ὁ θεὸς ὑμῶν ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ· αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν λαλήσῃ πρὸς ὑμᾶς.
3:22. Μωυσῆς (A-Mouses) μὲν (indeed) εἶπεν (it-had-said) ὅτι (to-which-a-one," Προφήτην ( To-a-declarer-before ) ὑμῖν ( unto-ye ) ἀναστήσει ( it-shall-stand-up ," Κύριος ( Authority-belonged ) ὁ ( the-one ) θεὸς ( a-Deity ," ἐκ ( out ) τῶν ( of-the-ones ) ἀδελφῶν ( of-brethrened ) ὑμῶν ( of-ye ) ὡς ( as ) ἐμέ : ( to-ME ) αὐτοῦ ( of-it ) ἀκούσεσθε ( ye-shall-hear ) κατὰ ( down ) πάντα ( to-all ) ὅσα ( to-which-a-which ) ἂν ( ever ) λαλήσῃ ( it-might-have-spoke-unto ) πρὸς ( toward ) ὑμᾶς . ( to-ye )
3:22. Moses quidem dixit quia prophetam vobis suscitabit Dominus Deus vester de fratribus vestris tamquam me ipsum audietis iuxta omnia quaecumque locutus fuerit vobisFor Moses said: A prophet shall the Lord your God raise up unto you of your brethren, like unto me: him you shall hear according to all things whatsoever he shall speak to you.
22. Moses indeed said, A prophet shall the Lord God raise up unto you from among your brethren, like unto me; to him shall ye hearken in all things whatsoever he shall speak unto you.
3:22. Indeed, Moses said: ‘For the Lord your God shall raise up a Prophet for you from your brothers, one like me; the same shall you listen to according to everything whatsoever that he shall speak to you.
3:22. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you:

22: Моисей сказал отцам: Господь Бог ваш воздвигнет вам из братьев ваших Пророка, как меня, слушайтесь Его во всем, что Он ни будет говорить вам;
3:22  μωϊσῆς μὲν εἶπεν ὅτι προφήτην ὑμῖν ἀναστήσει κύριος ὁ θεὸς ὑμῶν ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ· αὐτοῦ ἀκούσεσθε κατὰ πάντα ὅσα ἂν λαλήσῃ πρὸς ὑμᾶς.
3:22. Moses quidem dixit quia prophetam vobis suscitabit Dominus Deus vester de fratribus vestris tamquam me ipsum audietis iuxta omnia quaecumque locutus fuerit vobis
For Moses said: A prophet shall the Lord your God raise up unto you of your brethren, like unto me: him you shall hear according to all things whatsoever he shall speak to you.
3:22. Indeed, Moses said: ‘For the Lord your God shall raise up a Prophet for you from your brothers, one like me; the same shall you listen to according to everything whatsoever that he shall speak to you.
3:22. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Упомянув о предсказаниях пророков о Христе, апостол приводит в качестве одного из наиболее ясных и авторитетных предсказаний слова Моисея (Втор XVIII:15: и далее). В этих словах Моисей, предостерегая народ Божий от ложных гадателей и прорицателей хананейских, от лица Божия обещает, что у них всегда будут пророки истинные, которых они и должны будут, после Моисея, беспрекословно слушать. Таким образом, речь идет здесь ближайшим образом о всем сонме пророков еврейских, под общим собирательным именем пророка, воздвигавшихся Богом. Но так как конец и исполнение всякого пророчества ветхозаветного - Христос, то справедливо вся древность - и иудейская, и христианская - относила это пророчество ко Христу - тем более, что из всех ветхозаветных пророков не было уже пророка такого, как Моисей (Втор XXXIV:10-12). Только Христос превзошел Моисея (Евр III:3-6).

"Пророка как меня..." - prufhthn... wV eme..., - т. е. такого же - особенного, чрезвычайного посредника между Богом и народом, каков был Моисей. Это указывает особенно на законодательную деятельность Иисуса Христа, в которой Он, не в пример всех других пророков, уподобился и превзошел Моисея.
Adam Clarke: Commentary on the Bible - 1831
3:22: Moses truly said unto the fathers - On this subject the reader is requested to refer to the note at Deu 18:22. From this appeal to Moses it is evident that Peter wished them to understand that Jesus Christ was come, not as an ordinary prophet, to exhort to repentance and amendment, But as a legislator, who was to give them a new law, and whose commands and precepts they were to obey, on pain of endless destruction. Therefore they were to understand that the Gospel of Jesus Christ was that new law which should supersede the old.
Albert Barnes: Notes on the Bible - 1834
3:22: For Moses truly said - The authority of Moses among the Jews was absolute and final. It was of great importance, therefore, to show not only that they were not departing from his Law, but that he had actually foretold these very things. The object of the passage is not to prove that the heavens must receive him, but that he was truly the Messiah.
Unto the fathers - To their ancestors, or the founders of the nation. See Deu 18:15-19.
A Prophet - Literally, one who foretells future events. But it is also used to denote a religious teacher in general. See Rom 12:6. In the passage in Deuteronomy it is evidently used in a large sense, to denote one who would infallibly guide and direct the nation in its religious affairs; one who would be commissioned by God to do this, in opposition to the diviners Act 3:14 on which other nations relied. The meaning of this passage in Deuteronomy is apparent from the connection. Moses is stating to the Hebrews Act 3:1-8 the duty and office of the priests and Levites. He then cautions them against conforming to the surrounding nations, particularly on the subject of religious instruction and guidance. They, said he, consult, in times of perplexity, with enchanters, and charmers, and necromancers, and wizards, etc. Act 3:11-14, but it shall not be so with you. You shall not be left to this false and uncertain guidance in times of perplexity and danger, for the Lord will raise up, from time to time, a prophet, a man directly commissioned in an extraordinary manner from heaven, like me, who shall direct and counsel you. The promise, therefore, pertains to the serges or, prophets which God would raise up; or it is a promise that God would send his prophets, as occasion might demand, to instruct and counsel the nation. The design was to keep them from consulting with diviners, etc., and to preserve them from following the pretended and false religious teachers of surrounding idolatrous people. In this interpretation most commentators agree. See particularly "Calvin" on this place. Thus explained, the prophecy had no "exclusive" or even "direct" reference to the Messiah, and there is no evidence that the Jews understood it to have any such reference, except as one of the series of prophets that God would raise up and send to instruct the nation. If, then, it be asked on what principle Peter appealed to this, we may reply:
(1) That the Messiah was to sustain the character of a prophet, and the prophecy had reference to him as one of the teachers that God would raise up to instruct the nation.
(2) it would apply to him by way of eminence, as the greatest of the messengers that God would send to instruct the people. In this sense it is probable that the Jews would understand it.
(3) this was one of those emergencies in the history of the nation when they might expect such an intervention. The prophecy implied that in times of perplexity and danger God would raise up such a prophet. Such a time then existed. The nation was corrupt, distracted, subjected to a foreign power, and needed such a teacher and guide. If it be asked why Peter appealed to this rather than to explicit prophecies of the Messiah, we may remark:
(1) That his main object was to show their guilt in having rejected him and put him to death, Act 3:14-15.
(2) that in order to do this, he sets before them clearly the obligation to obey him; and in doing this, appeals to the express command of Moses. He shows them that, according to Moses, whoever would not obey such a prophet should be cut off from among the people. In refusing, therefore, to hear this great prophet, and putting him to death, they had violated the express command of their own Lawgiver. But it was possible still to obey him, for he still lived in heaven; and all the authority of Moses, therefore, made it a matter of obligation for them still to hear and obey him. The Jews were accustomed to apply the name prophet to the Messiah Joh 1:21; Joh 6:14; Joh 7:40; Mat 21:11; Luk 4:24, and it has been shown from the writings of the Jewish rabbis that they believed the Messiah would be the greatest of the prophets, even greater than Moses. See the notes on Joh 1:21.
The Lord your God - In the Hebrew, "Yahweh, thy God. "Raise up unto you." Appoint, or commission to come to you.
Of your brethren - Among yourselves; of your own countrymen; so that you shall not be dependent on foreigners, or on teachers of other nations. All the prophets were native-born Jews. And it was particularly true of the Messiah that he was to be a Jew, descended from Abraham, and raised up from the midst of his brethren, Heb 2:11, Heb 2:16-17. On this account it was to be presumed that they would feel a deeper interest in him, and listen more attentively to his instructions.
Like unto me - Not in all things, but only in the point which was under discussion. He was to resemble him in being able to make known to them the will of God, and thus pRev_enting the necessity of looking to other teachers. The idea of resemblance between Moses and the prophet is not very strictly expressed in the Greek, except in the mere circumstance of being raised up. God shall raise up to you a prophet as he has raised up me - ὡς hō s ἐμέ eme. The resemblance between Moses and the Messiah should not be pressed too far. The Scriptures have not traced it further than to the fact that both were raised up by God to communicate his will to the Jewish people, and therefore one should be heard as well as the other.
Him shall ye hear - That is, him shall you obey, or you shall receive his instructions as a communication from God.
In all things, whatsoever ... - These words are not quoted literally from the Hebrew, but they express the sense of what is said in Deu 18:15, Deu 18:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:22: Moses: Act 7:37; Deu 18:15-19
A prophet: Luk 13:33, Luk 24:19; Joh 8:12, Joh 12:46; Rev 1:1
of your: Rom 8:3, Rom 9:5; Gal 4:4; Heb 2:9-17
like: Deu 18:18
him: Isa 55:3, Isa 55:4; Mat 17:4, Mat 17:5; Mar 9:4-7; Luk 9:30-35; Joh 1:17, Joh 5:24, Joh 5:39-47; Heb 1:1, Heb 1:2, Heb 2:1, Heb 5:9
Geneva 1599
3:22 For Moses truly said unto the fathers, (g) A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.
(g) This promise referred to an excellent and singular Prophet.
John Gill
3:22 For Moses truly said unto the fathers,.... The Jewish fathers, the Israelites in the times of Moses. The Ethiopic version reads, "our fathers". This phrase, "unto the fathers", is left out in the Vulgate Latin and Syriac versions, and in the Alexandrian copy: the passages referred to are in Deut 18:15
a prophet shall the Lord your God raise up unto you: which is not to be understood of a succession of prophets, as some of the Jewish writers (c) think; for the Jews never had a constant succession of prophets, and those they had, were not like to Moses: but of a single prophet, and so the Targums or Onkelos and Jonathan understood it; but not to be applied to Joshua, as some (d), or to Jeremiah (e) as others, or to David (f); but to the Messiah, and which is the Lord Jesus Christ, who answers to all the characters: he was a prophet in every sense, who brought a revelation of the divine will, taught the way, and explained the Scriptures of truth perfectly, and foretold things to come; he was raised up by the Lord God of Israel, and was anointed by his Spirit, and sent by him, and that to the people of the Jews, to the lost sheep of the house of Israel; he was the minister of the circumcision:
of your brethren; in the Hebrew text in Deut 18:15 it is also said, "out of the midst of thee"; but as these phrases are synonymous, the apostle here only retains one of them, which suggests that this prophet, the Messiah, should be of Jewish extract; as Jesus was, of the seed of David, and a son of Abraham:
like unto me; that is, to Moses, who is, the person speaking, between whom and Christ there is an agreement; the law was given by Moses, and the Gospel came by Christ; Moses was a mediator between God and the people of Israel, and Christ is the Mediator between God and men; Moses, under God, was an instrument of redeeming the people of Israel out of Egypt, and Christ, he is the Redeemer of his people from sin, Satan, and the law, and all their enemies: the Jews (g) have a common saying,
"as was the first Redeemer, so shall be the last Redeemer;''
and they moreover observe (h), that,
"as Israel was redeemed in the month Nisan, so they shall be redeemed in the month Nisan;''
in the future redemption by the Messiah: let the Jews abide by this; the Messiah Jesus suffered in the month Nisan, and obtained eternal redemption for his people: one of their (i) writers has a notion, that when the Messiah comes, there will be the same disposition of the constellations, as when Moses brought the people out of Egypt, and gave them the law; and that the conjunction will be of Jupiter and Saturn, in the constellation Pisces: there was likewise between Moses and Christ, an agreement in the miracles they wrought, and in other things:
him shall ye hear in all things, whatsoever he shall say unto you: all his doctrines are to be believed, embraced, and professed; and all his commands are to be obeyed, and all his ordinances submitted to; and this is hearing, or hearkening, to him in all things, delivered or enjoined by him.
(c) Jarchi in Deut. xviii. 15. (d) Aben Ezra in loc. (e) R. Abraham Seba in Tzeror Hammor, fol. 127. 4. & 143. 4. Baal Hatturim in Deut. xviii. 15. (f) Herban. disp. cum Gregeut. p. 13. (g) Bemidbar Rabba, fol. 202. 2. Midrash Ruth, fol. 33. 2. Midrash Kohelet, fol. 63. 2. (h) T. Bab. Roshhasbana, fol. 11, 1. 2. (i) R. Abraham ben R. Chija apud Wolfii Hebr. Bibliothec. p. 51,
John Wesley
3:22 The Lord shall raise you up a prophet like unto me - And that in many particulars. Moses instituted the Jewish Church: Christ instituted the Christian. With the prophesying of Moses was soon joined the effect, the deliverance of Israel from Egypt: with the prophesying of Christ that grand effect, the deliverance of his people from sin and death. Those who could not bear the voice of God, yet desired to hear that of Moses. Much more do those who are wearied with the law, desire to hear the voice of Christ. Moses spake to the people all, and only those things, which God had commanded him: so did Christ. But though he was like Moses, yet he was infinitely superior to him, in person, as well as in office. Deut 18:15.
Robert Jamieson, A. R. Fausset and David Brown
3:22 a prophet . . . like unto me--particularly in intimacy of communication with God (Num 12:6-8), and as the mediatorial Head of a new order of things (Heb 3:2-6). Peter takes it for granted that, in the light of all he had just said, it would be seen at once that One only had any claim to be that Prophet.
him shall ye hear in all things, &c.--This part of the prediction is emphatically added, in order to shut up the audience to the obedience of faith, on pain of being finally "cut off" from the congregation of the righteous (Ps 1:1).
3:233:23: Եւ եղիցի ամենայն անձն՝ որ ո՛չ լուիցէ մարգարէին այնմիկ, սատակեսցի՛ ՚ի ժողովրդենէն։
23. եւ ամէն մարդ, որ այդ մարգարէին չլսի, ժողովրդի միջից պիտի բնաջնջուի»:
23 Եւ ո՛վ որ այն մարգարէին մտիկ չընէ, ժողովուրդին մէջէն պիտի կորսուի’։
Եւ եղիցի ամենայն անձն որ ոչ լուիցէ մարգարէին այնմիկ` սատակեսցի ի ժողովրդենէն:

3:23: Եւ եղիցի ամենայն անձն՝ որ ո՛չ լուիցէ մարգարէին այնմիկ, սատակեսցի՛ ՚ի ժողովրդենէն։
23. եւ ամէն մարդ, որ այդ մարգարէին չլսի, ժողովրդի միջից պիտի բնաջնջուի»:
23 Եւ ո՛վ որ այն մարգարէին մտիկ չընէ, ժողովուրդին մէջէն պիտի կորսուի’։
zohrab-1805▾ eastern-1994▾ western am▾
3:2323: и будет, что всякая душа, которая не послушает Пророка того, истребится из народа.
3:23  ἔσται δὲ πᾶσα ψυχὴ ἥτις ἐὰν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ.
3:23. ἔσται ( It-shall-be ) δὲ ( moreover ) πᾶσα ( all ) ψυχὴ ( a-breathing ) ἥτις ( which-a-one ) ἂν ( ever ) μὴ ( lest ) ἀκούσῃ ( it-might-have-heard ) τοῦ ( of-the-one ) προφήτου ( of-a-declarer-before ) ἐκείνου ( of-the-one-thither ) ἐξολεθρευθήσεται ( it-shall-be-destructed-out-of ) ἐκ ( out ) τοῦ ( of-the-one ) λαοῦ . ( of-a-people )
3:23. erit autem omnis anima quae non audierit prophetam illum exterminabitur de plebeAnd it shall be, that every soul which will not hear that prophet shall be destroyed from among the people.
23. And it shall be, that every soul, which shall not hearken to that prophet, shall be utterly destroyed from among the people.
3:23. And this shall be: every soul who will not listen to that Prophet shall be exterminated from the people.’
3:23. And it shall come to pass, [that] every soul, which will not hear that prophet, shall be destroyed from among the people.
And it shall come to pass, [that] every soul, which will not hear that prophet, shall be destroyed from among the people:

23: и будет, что всякая душа, которая не послушает Пророка того, истребится из народа.
3:23  ἔσται δὲ πᾶσα ψυχὴ ἥτις ἐὰν μὴ ἀκούσῃ τοῦ προφήτου ἐκείνου ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ.
3:23. erit autem omnis anima quae non audierit prophetam illum exterminabitur de plebe
And it shall be, that every soul which will not hear that prophet shall be destroyed from among the people.
3:23. And this shall be: every soul who will not listen to that Prophet shall be exterminated from the people.’
3:23. And it shall come to pass, [that] every soul, which will not hear that prophet, shall be destroyed from among the people.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: "Истребится из народа..." - exoloqreuqhsetai ek tou laou, - в подлиннике: "с того Я взыщу..." Апостол заменяет это другим более сильным и часто употребляемым в других местах у Моисея выражением, означающим осуждение на истребление или смертную казнь; в данном случае разумеется вечная смерть и лишение участия в царстве Обетованного Мессии (ср. Ин III:18).
Albert Barnes: Notes on the Bible - 1834
3:23: And it shall come to pass - It shall be, or shall occur. This is not the usual word rendered "it shall come to pass." It is a word commonly expressing "futurity," but here it conveys the notion of "obligation." In this verse Peter has not quoted the passage in Deuteronomy literally, but he has given the sense.
Every soul - Every "person" or "individual." Soul is often put for the whole man by the Hebrews, Act 7:14; Jos 10:28.
Hear that Prophet - That is, obey his instructions. He shall have authority to declare the will of God; and he that does not obey him refuses to obey God. Compare Luk 10:16; Joh 13:20.
Shall be destroyed - This quotation is made according to the sense, and not literally. In the Hebrew the expression is Deu 18:19, "I will require it of him," that is, I will hold him answerable or responsible for it; I will punish him. This expression the Septuagint has rendered by "I will take vengeance on him." The idea of the passage is, therefore, that God would publish the man that would not hear the prophet, without specifying the particular way in which it should be done. The usual mode of punishing such offences was by cutting the offender off from among the people, Exo 30:33; Exo 12:15; Exo 9:15; Num 15:31; Num 19:13; Lev 7:20-21, Lev 7:25, Lev 7:27, etc. The sense is, that he should be punished in the usual manner; that is, by excision, or by being destroyed from among the people. The word translated "shall be destroyed" means properly "to exterminate, wholly to devote to ruin," as of a wicked people, a wicked man whose life is taken, etc.
To be destroyed from among the people means, however, to be excommunicated, or to be deprived of the privileges of a people. Among the Jews this was probably the most severe punishment that could be inflicted. It involved the idea of being cut off from the privileges of sacrifice and worship in the temple and in the synagogue, etc., and of being regarded as a pagan and an outcast. The idea which Peter expressed here was, that the Jews had exposed themselves to the severest punishment in rejecting and crucifying the Lord Jesus, and that they should, therefore, repent of this great sin, and seek for mercy. The same remark is applicable still to people. The Scriptures abundantly declare the truth, that if sinners will not hear the Lord Jesus, they shall be destroyed. And it becomes each individual to inquire with honesty whether he listens to his instructions and obeys his Law, or whether he is rejecting him and following the devices and desires of his own heart. It will be a solemn day when the sinner shall be called to render a reason why he has rejected the teachings and laws of the Son of God!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:23: that every: Act 13:38-41; Deu 18:19; Mar 16:16; Joh 3:18-20, Joh 8:24, Joh 12:48; Th2 1:7-9; Heb 2:3, Heb 10:28-30, Heb 10:39, Heb 12:25; Rev 13:8, Rev 20:15
John Gill
3:23 And it shall come to pass, that every soul,.... Every person, man or woman:
which will not hear that prophet; neither believe what he says, nor do what he commands; or as it is in Deut 18:19 "will not hearken unto my words which he shall speak in my name": for he that hears not him, hearkens not to God, in whose name he speaks, and whose word he delivers,
shall be destroyed from among the people; in the Hebrew text it is, "I will require it of him"; the Hebrew word, there used, by having different points, may be rendered "of him", or "from his people", which seems to be the reason of this difference: and requiring often intends punishment, or a cutting off; or as Aben Ezra explains it here,
"death by the hand of heaven;''
that is, immediate destruction from God; and so Maimonides says (k), he that transgresses the words of that prophet, is guilty of death by the hand of heaven; and which was remarkably fulfilled in the Jewish nation, for their rejection of Jesus as the true Messiah, and that prophet.
(k) Yesod Hattora, c. 9. sect. 4.
John Wesley
3:23 Every soul who will not hear that prophet, shall be destroyed from among the people - One cannot imagine a more masterly address than this, to warn the Jews of the dreadful consequence of their infidelity, in the very words of their favourite prophet, out of a pretended zeal for whom they rejected Christ.
3:243:24: Եւ ամենայն մարգարէք որ ՚ի Սամելէ՛ եւ այսր, մարգարէացան եւ պատմեցին զաւուրսս զայսոսիկ[2150]։ [2150] ՚Ի լուս՛՛. Որ ՚ի Սամուելէ եւ այսր խօսեցան եւ պատ՛՛. համաձայն բազմաց ՚ի բնաբ՛՛։
24. Եւ Սամուէլից սկսած՝ բոլոր մարգարէներն էլ, որ խօսեցին, պատմեցին նաեւ այս օրերի մասին:
24 Ու բոլոր մարգարէները, Սամուէլէն սկսած, խօսեցան եւ այս օրերուն համար ալ իմացուցին։
Եւ ամենայն մարգարէք որ ի Սամուելէ եւ այսր` խօսեցան եւ պատմեցին զաւուրսս զայսոսիկ:

3:24: Եւ ամենայն մարգարէք որ ՚ի Սամելէ՛ եւ այսր, մարգարէացան եւ պատմեցին զաւուրսս զայսոսիկ[2150]։
[2150] ՚Ի լուս՛՛. Որ ՚ի Սամուելէ եւ այսր խօսեցան եւ պատ՛՛. համաձայն բազմաց ՚ի բնաբ՛՛։
24. Եւ Սամուէլից սկսած՝ բոլոր մարգարէներն էլ, որ խօսեցին, պատմեցին նաեւ այս օրերի մասին:
24 Ու բոլոր մարգարէները, Սամուէլէն սկսած, խօսեցան եւ այս օրերուն համար ալ իմացուցին։
zohrab-1805▾ eastern-1994▾ western am▾
3:2424: И все пророки, от Самуила и после него, сколько их ни говорили, также предвозвестили дни сии.
3:24  καὶ πάντες δὲ οἱ προφῆται ἀπὸ σαμουὴλ καὶ τῶν καθεξῆς ὅσοι ἐλάλησαν καὶ κατήγγειλαν τὰς ἡμέρας ταύτας.
3:24. καὶ (And) πάντες ( all ) δὲ (moreover) οἱ (the-ones) προφῆται (declarers-before) ἀπὸ (off) Σαμουὴλ (of-a-Samouel) καὶ (and) τῶν (of-the-ones) καθεξῆς (of-held-down) ὅσοι ( which-a-which ) ἐλάλησαν (they-spoke-unto) καὶ (and) κατήγγειλαν (they-messaged-down) τὰς (to-the-ones) ἡμέρας (to-days) ταύτας. (to-the-ones-these)
3:24. et omnes prophetae a Samuhel et deinceps qui locuti sunt et adnuntiaverunt dies istosAnd all the prophets, from Samuel and afterwards, who have spoken, have told of these days.
24. Yea and all the prophets from Samuel and them that followed after, as many as have spoken, they also told of these days.
3:24. And all the prophets who have spoken, from Samuel and thereafter, have announced these days.
3:24. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.
Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days:

24: И все пророки, от Самуила и после него, сколько их ни говорили, также предвозвестили дни сии.
3:24  καὶ πάντες δὲ οἱ προφῆται ἀπὸ σαμουὴλ καὶ τῶν καθεξῆς ὅσοι ἐλάλησαν καὶ κατήγγειλαν τὰς ἡμέρας ταύτας.
3:24. et omnes prophetae a Samuhel et deinceps qui locuti sunt et adnuntiaverunt dies istos
And all the prophets, from Samuel and afterwards, who have spoken, have told of these days.
3:24. And all the prophets who have spoken, from Samuel and thereafter, have announced these days.
3:24. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: "Все пророки... провозвестили дни сии...", т. е. дни явления Великого пророка Мессии (ср. 18: ст. и 21: ст. ).

"От Самуила...", который берется здесь, как величайший после Моисея пророк, с которого начинается непрерывный ряд ветхозаветных еврейских пророков, оканчиваясь с окончанием плена вавилонского.
Adam Clarke: Commentary on the Bible - 1831
3:24: All the prophets from Samuel - Dr. Lightfoot observes: "We have Moses and Samuel mentioned together in this place, as also Psa 99:6, because there were few or no prophets between these two, Sa1 3:1, and the apparition of angels having been more frequent; but, after the decease of Phineas, it is a question whether there was any oracle by Urim and Thummim, through the defect of prophecy in the high priests, till the times of Samuel. But then it revived in Abimelec, Abiather, etc." The Jews have a saying, Hieros. Chagigah, fol. 77. גכיאים שמואל דבן של Samuel was the chief of the prophets. Perhaps it was in reference to this that Peter said, All the prophets from Samuel, etc.
Albert Barnes: Notes on the Bible - 1834
3:24: All the prophets - That is, the prophets in general. It may be said of the prophets generally, or of all of them, that they have foretold these things. This expression is not to be pressed as if we were to look for distinct predictions of the Messiah in each one of the prophets. The use of language does not require so strict an interpretation.
From Samuel - In the pRev_ious verse (22) Moses was mentioned as the first in order. The next in order was Samuel. The same mention of Moses and Samuel occurs in Psa 99:6. The reason why Samuel is mentioned here is probably that he was the first prophet after Moses who recorded a prediction respecting the times of the Messiah. The Jews, in their divisions of the books of the Old Testament, reckoned the book of Joshua as the first of the prophets. But in Joshua and Judges there does not occur any distinct prediction of the Messiah. The prophecy in Samuel, to which Peter probably had reference, is in Sa2 7:16. From the time of Moses to Samuel, also, it is probable that no prophet arose. God was consulted by Urim, and Thummim Exo 28:30; Num 27:21, and consequently no extraordinary messenger was sent to instruct the nation.
As many as have spoken - Whosoever has declared the will of God. This is to be taken in a general sense. The meaning is, that the prophets had concurred in foretelling these days. They not merely concurred in foretelling a happy future period, but they foretold distinctly the very things which had actually occurred respecting Jesus of Nazareth; and the Jews, therefore, should listen to the voice of their own prophets.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:24: and all: Act 3:19, Act 3:21; Rom 3:21
Samuel: Act 13:20; Sa1 2:18, Sa1 3:1, Sa1 3:20; Psa 99:6; Jer 15:1
Geneva 1599
3:24 Yea, and all the prophets (h) from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days.
(h) At which time the kingdom of Israel was established.
John Gill
3:24 Yea, and all the prophets from Samuel,.... Who was, as the Jews call him, , "the master of the prophets" (l); and they say, that Samuel the prophet is , "the first prophet" in the chain of the Kabbala (m); and therefore is here particularly mentioned, as at the head of the prophets, and next to Moses; there being but very few prophets between him and Moses, when there were many after him; and in his days, the schools of the prophets were set up: now not only Moses spoke of Christ, but all the prophets from the time of Samuel; in the books that bear his name, stands a famous prophecy concerning Christ, 2Kings 7:13.
And those that follow after; in order, as David, Solomon, Isaiah, Jeremiah, Ezekiel, &c.
and as many as have spoken; anything by way of prophecy:
have likewise foretold of these days; of the days of the Messiah, of his person, office, incarnation, obedience, sufferings, death, resurrection, ascension, the pouring down of the Spirit, the times of refreshing, the Gospel dispensation, the conversion of the Jews, the calling of the Gentiles, and the gathering in all the elect of God.
(l) T Hieros. Chagiga, fol. 77. 1. (m) Ganz Tzemach David, par. 1. fol. 9. 1. Vid. Kimchi in Psal. xcix. 6.
John Wesley
3:24 These days - The days of the Messiah.
Robert Jamieson, A. R. Fausset and David Brown
3:24 foretold of these days--of Messiah; all pointing to "the time of reformation" (Heb 9:10), though with more or less distinctness.
3:253:25: Դո՛ւք էք որդիք մարգարէիցն, եւ ուխտին զոր ուխտեա՛ց Աստուած ընդ հարսն մեր, եւ ասէ ցԱբրահամ. ՚Ի զաւակի՛ քում օրհնեսցին ամենայն ազգք երկրի[2151]։ [2151] ՚Ի լուս՛՛. Ընդ հարսն ձեր. համաձայն բազմաց ՚ի բնաբ՛՛։ Ուր եւ օրինակ մի ունի. Ընդ հարցն ձերոց։
25. Դուք էք որդիները մարգարէների եւ այն ուխտի, որն ուխտեց Աստուած մեր[10] հայրերի հետ ու ասաց Աբրահամին. «Երկրի բոլոր ազգերը քո սերնդով պիտի օրհնուեն»:[10] Յուն. լաւ բն. ունեն ձեր բառը:
25 Դուք էք մարգարէներուն որդիները եւ այն ուխտին, որ Աստուած մեր հայրերուն հետ ըրաւ ու ըսաւ Աբրահամին. ‘Քու սերունդովդ պիտի օրհնուին երկրի բոլոր ազգերը’։
Դուք էք որդիք մարգարէիցն եւ ուխտին զոր ուխտեաց Աստուած ընդ հարսն մեր, եւ ասէ ցԱբրահամ. Ի զաւակի քում օրհնեսցին ամենայն ազգք երկրի:

3:25: Դո՛ւք էք որդիք մարգարէիցն, եւ ուխտին զոր ուխտեա՛ց Աստուած ընդ հարսն մեր, եւ ասէ ցԱբրահամ. ՚Ի զաւակի՛ քում օրհնեսցին ամենայն ազգք երկրի[2151]։
[2151] ՚Ի լուս՛՛. Ընդ հարսն ձեր. համաձայն բազմաց ՚ի բնաբ՛՛։ Ուր եւ օրինակ մի ունի. Ընդ հարցն ձերոց։
25. Դուք էք որդիները մարգարէների եւ այն ուխտի, որն ուխտեց Աստուած մեր[10] հայրերի հետ ու ասաց Աբրահամին. «Երկրի բոլոր ազգերը քո սերնդով պիտի օրհնուեն»:
[10] Յուն. լաւ բն. ունեն ձեր բառը:
25 Դուք էք մարգարէներուն որդիները եւ այն ուխտին, որ Աստուած մեր հայրերուն հետ ըրաւ ու ըսաւ Աբրահամին. ‘Քու սերունդովդ պիտի օրհնուին երկրի բոլոր ազգերը’։
zohrab-1805▾ eastern-1994▾ western am▾
3:2525: Вы сыны пророков и завета, который завещевал Бог отцам вашим, говоря Аврааму: и в семени твоем благословятся все племена земные.
3:25  ὑμεῖς ἐστε οἱ υἱοὶ τῶν προφητῶν καὶ τῆς διαθήκης ἧς διέθετο ὁ θεὸς πρὸς τοὺς πατέρας ὑμῶν, λέγων πρὸς ἀβραάμ, καὶ ἐν τῶ σπέρματί σου [ἐν]ευλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς.
3:25. ὑμεῖς (Ye) ἐστὲ (ye-be) οἱ (the-ones) υἱοὶ (sons) τῶν (of-the-ones) προφητῶν (of-declarers-before) καὶ (and) τῆς (of-the-one) διαθήκης (of-a-placement-through) ἧς (of-which) ὁ (the-one) θεὸς (a-Deity) διέθετο ( it-had-placed-through ) πρὸς (toward) τοὺς (to-the-ones) πατέρας (to-fathers) ὑμῶν, (of-ye,"λέγων (forthing) πρὸς (toward) Ἀβραάμ (to-an-Abraam," Καὶ ( And ) ἐν ( in ) τῷ ( unto-the-one ) σπέρματί ( unto-a-whorling-to ) σου ( of-thee ) εὐλογηθήσονται ( they-shall-be-goodly-fortheed-unto ) πᾶσαι ( all ) αἱ ( the-ones ) πατριαὶ ( fatherings-unto ) τῆς ( of-the-one ) γῆς . ( of-a-soil )
3:25. vos estis filii prophetarum et testamenti quod disposuit Deus ad patres vestros dicens ad Abraham et in semine tuo benedicentur omnes familiae terraeYou are the children of the prophets and of the testament which God made to our fathers, saying to Abraham: And in thy seed shall all the kindreds of the earth be blessed.
25. Ye are the sons of the prophets, and of the covenant which God made with your fathers, saying unto Abraham, And in thy seed shall all the families of the earth be blessed.
3:25. You are sons of the prophets and of the testament which God has appointed for our fathers, saying to Abraham: ‘And by your offspring all the families of the earth shall be blessed.’
3:25. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.
Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed:

25: Вы сыны пророков и завета, который завещевал Бог отцам вашим, говоря Аврааму: и в семени твоем благословятся все племена земные.
3:25  ὑμεῖς ἐστε οἱ υἱοὶ τῶν προφητῶν καὶ τῆς διαθήκης ἧς διέθετο ὁ θεὸς πρὸς τοὺς πατέρας ὑμῶν, λέγων πρὸς ἀβραάμ, καὶ ἐν τῶ σπέρματί σου [ἐν]ευλογηθήσονται πᾶσαι αἱ πατριαὶ τῆς γῆς.
3:25. vos estis filii prophetarum et testamenti quod disposuit Deus ad patres vestros dicens ad Abraham et in semine tuo benedicentur omnes familiae terrae
You are the children of the prophets and of the testament which God made to our fathers, saying to Abraham: And in thy seed shall all the kindreds of the earth be blessed.
3:25. You are sons of the prophets and of the testament which God has appointed for our fathers, saying to Abraham: ‘And by your offspring all the families of the earth shall be blessed.’
3:25. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Толкование блаж. Феофилакта: "Говорит - сыны пророков вместо того, чтобы сказать: не должно ни унывать, ни думать, что вы лишились обетовании. Вы - сыны пророков, так что они вам говорили и ради вас все это совершилось. А что значит - сыны Завета? Это вместо: наследники, но наследники не приписанные только, а такие же, как сыны. И так, если вы сами хотите, то вы наследники".

"Бог завещал отцам вашим говоря Аврааму..." Завет с Авраамом был Заветом вместе со всеми отцами народа еврейского, имеющими Авраама своим праотцем, а значит и со всем народом еврейским. Но это не исключительно: не одним им, евреям, обещано благословение Божие, а всем племенам земным, - евреям лишь первым по особенному Завету с ними через Моисея.

"В семени твоем благословятся..." - обетование Аврааму, повторенное не раз Богом (Быт XII:3; XVIII:18; XXII:18). Под семенем Авраама здесь разумеется не вообще потомство Авраама, но одно определенное Лицо из этого потомства, именно Мессия. Так толкует это не только Петр, но и Ап. Павел (Гал III:16).
Adam Clarke: Commentary on the Bible - 1831
3:25: Ye are the children of the prophets - This is the argumentum ad hominem: as ye are the children or disciples of the prophets, ye are bound to believe their predictions, and obey their precepts; and not only so, but ye are entitled to their promises. Your duty and your interest go hand in hand; and there is not a blessing contained in the covenant which was made with your fathers but belongs to you. Now, as this covenant respected the blessings of the Gospel, you must believe in Jesus Christ, in order to be put in possession of all those blessings.
Albert Barnes: Notes on the Bible - 1834
3:25: Ye are the children of the prophets - Greek: "Ye are the sons of the prophets." The meaning is, not that they were literally the "descendants" of the prophets, but that they were their "disciples," "pupils," "followers." They professed to follow the prophets as their teachers and guides. Teachers among the Jews were often spoken of under the appellation of fathers, and disciples as sons, Mat 12:27. See notes on Mat 1:1. As they were the professed disciples of the prophets, they should listen to them. As they lived among the people to whom the prophets were sent, and to whom the promises were made, they should avail themselves of the offer of mercy, and embrace the Messiah.
And of the covenant - Ye are the sons of the covenant; that is, you are of the posterity of Abraham, with whom the covenant was made. The word "sons" was often thus used to denote those to whom any favor pertained. whether by inheritance or in any other way. Thus, Mat 8:12, "The children (sons) of the kingdom"; Joh 17:12, "the son of perdition." The word "covenant" denotes properly "a compact or agreement between equals, or those who have a right to make such a compact, and to choose or refuse the terms." When applied to God and man, it denotes a firm promise on the part of God; a pledge to be regarded with all the sacredness of a compact, that he will do certain things on certain conditions. It is called a covenant only to designate its sacredness and the certainty of its fulfillment, not that man had any right to reject any of the terms or stipulations. As man has no such right, as he is bound to receive all that his Maker proposes, so, strictly and literally, there has been no compact or covenant between God and man. The promise to which Peter refers in the passage before us is in Gen 22:18; Gen 12:3.
In thy seed - Thy posterity. See Rom 4:13, Rom 4:16. This promise the apostle Paul affirms had express reference to the Messiah, Gal 3:16. The word "seed" is used sometimes to denote an individual Gen 4:25; and the apostle Gal 3:16 affirms that there was special reference to Christ in the promise made to Abraham.
All the kindreds - The word translated "kindreds" πατριαὶ patriai denotes "those who have a common father or ancestor," and is applied to families. It is also referred to those larger communities which were descended from the same ancestor, and thus refers to nations, Eph 3:15. Here it evidently refers to "all nations."
Be blessed - Be made happy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:25: the children: Act 2:39, Act 13:26; Gen 20:7, Gen 27:36-40, Gen 48:14-20, Gen 49:1-33; Psa 105:8-15; Mat 3:9, Mat 3:10
the covenant: Gen 17:9, Gen 17:10, Gen 17:19; Ch1 16:17; Neh 9:8; Luk 1:72; Rom 9:4, Rom 9:5, Rom 15:8; Gal 3:29
And in: Gen 12:3, Gen 18:18, Gen 22:18, Gen 26:4, Gen 28:14; Rom 4:13; Gal 3:8, Gal 3:16
all: Psa 22:27, Psa 96:7; Rev 5:9, Rev 7:9, Rev 14:6
Geneva 1599
3:25 (4) Ye are the (i) children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.
(4) The Jews that believed are the first begotten in the kingdom of God.
(i) For whom the Prophets were especially appointed.
John Gill
3:25 Ye are the children of the prophets,.... Of Abraham, Isaac, and Jacob, who are called prophets, Ps 105:15 being lineally and naturally descended from them; to them belonged the prophecies of the Old Testament concerning the Messiah, and the promises of him; they were heirs of them;
and of the covenant which God made with our fathers; so the phrase , "children of the covenant", is used by the Jews, as peculiar to themselves; See Gill on Rom 9:8 and so , "a son of the law" (n), is also used by them in a like sense; the law, the covenant, and the promises, externally belonging to them:
saying unto Abraham, Gen 22:18
and in thy seed shall all the kindreds of the earth be blessed; meaning the Messiah, that sprung from him, and is called the son of Abraham; in whom, not only all Abraham's spiritual seed among the Jews, or the elect of God in that nation, and who were truly the children of Abraham, and of the promise, but even all the chosen of God among the Gentiles, in every nation, and of every kindred and family among them, are blessed in Christ, with all spiritual blessings; with peace, pardon, righteousness, redemption, and salvation: for this is not a form of blessing the Gentiles would use, when they blessed themselves, or others; saying, God bless thee, as he blessed Abraham's seed; for no one instance can be produced, when the Gentiles ever used such a form of blessing as this; but a prophecy of the calling of the Gentiles by the Messiah, and of their being blessed in him; see Gal 3:16 and though this sense is departed from by modern Jews, it was what the ancient synagogue gave into (o).
(n) T. Bab. Gittin, fol. 62. 1. (o) Sepher Chasidim, sect. 961. apud Allix, Judgment of the Jewish Church, p 57.
John Wesley
3:25 Ye are the sons of the prophets and of the covenant - That in, heirs of the prophecies. To you properly, as the first heirs, belong the prophecies and the covenant. Gen 12:3.
Robert Jamieson, A. R. Fausset and David Brown
3:25 Ye are the children . . . of the covenant--and so the natural heirs of its promises.
in thy seed, &c.--(See on Gal 3:8, &c.).
3:263:26: Ձե՛զ նախ յարո՛յց Աստուած զՈրդին իւր, եւ առաքեա՛ց զնա օրհնե՛լ զձեզ, ՚ի դառնա՛լ ձեզ իւրաքանչիւր ՚ի չարեա՛ց ձերոց[2152]։[2152] Ոմանք. Յիւրաքանչիւր ՚ի չարեաց։
26. Աստուած նախ ձեզ համար յարութիւն տուեց իր Որդուն եւ ուղարկեց նրան, որ օրհնի ձեզ՝ իւրաքանչիւրիդ յետ դարձնելու համար ձեր չար գործերից»:
26 Աստուած իր Որդին* յարուցանելով՝ առաջ ձեզի ղրկեց զանիկա, որպէս զի ձեզ օրհնէ, ամէն մէկդ ձեր չարութիւններէն դարձնելով»։
Ձեզ նախ յարոյց Աստուած զՈրդի իւր եւ առաքեաց զնա օրհնել զձեզ` ի դառնալ ձեզ իւրաքանչիւր ի չարեաց ձերոց:

3:26: Ձե՛զ նախ յարո՛յց Աստուած զՈրդին իւր, եւ առաքեա՛ց զնա օրհնե՛լ զձեզ, ՚ի դառնա՛լ ձեզ իւրաքանչիւր ՚ի չարեա՛ց ձերոց[2152]։
[2152] Ոմանք. Յիւրաքանչիւր ՚ի չարեաց։
26. Աստուած նախ ձեզ համար յարութիւն տուեց իր Որդուն եւ ուղարկեց նրան, որ օրհնի ձեզ՝ իւրաքանչիւրիդ յետ դարձնելու համար ձեր չար գործերից»:
26 Աստուած իր Որդին* յարուցանելով՝ առաջ ձեզի ղրկեց զանիկա, որպէս զի ձեզ օրհնէ, ամէն մէկդ ձեր չարութիւններէն դարձնելով»։
zohrab-1805▾ eastern-1994▾ western am▾
3:2626: Бог, воскресив Сына Своего Иисуса, к вам первым послал Его благословить вас, отвращая каждого от злых дел ваших.
3:26  ὑμῖν πρῶτον ἀναστήσας ὁ θεὸς τὸν παῖδα αὐτοῦ ἀπέστειλεν αὐτὸν εὐλογοῦντα ὑμᾶς ἐν τῶ ἀποστρέφειν ἕκαστον ἀπὸ τῶν πονηριῶν ὑμῶν.
3:26. ὑμῖν (Unto-ye) πρῶτον (to-most-before) ἀναστήσας (having-stood-up,"ὁ (the-one) θεὸς (a-Deity,"τὸν (to-the-one) παῖδα (to-a-child) αὐτοῦ (of-it,"ἀπέστειλεν (it-set-off) αὐτὸν (to-it) εὐλογοῦντα (to-goodly-fortheeing-unto) ὑμᾶς (to-ye) ἐν (in) τῷ (unto-the-one) ἀποστρέφειν (to-beturn-off) ἕκαστον (to-each) ἀπὸ (off) τῶν (of-the-ones) πονηριῶν (of-en-necessitatings-unto) [ὑμῶν]. "[of-ye]."
3:26. vobis primum Deus suscitans Filium suum misit eum benedicentem vobis ut convertat se unusquisque a nequitia suaTo you first, God, raising up his Son, hath sent him to bless you: that every one may convert himself from his wickedness.
26. Unto you first God, having raised up his Servant, sent him to bless you, in turning away every one of you from your iniquities.
3:26. God raised up his Son and sent him first to you, to bless you, so that each one may turn himself away from his wickedness.”
3:26. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.
Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities:

26: Бог, воскресив Сына Своего Иисуса, к вам первым послал Его благословить вас, отвращая каждого от злых дел ваших.
3:26  ὑμῖν πρῶτον ἀναστήσας ὁ θεὸς τὸν παῖδα αὐτοῦ ἀπέστειλεν αὐτὸν εὐλογοῦντα ὑμᾶς ἐν τῶ ἀποστρέφειν ἕκαστον ἀπὸ τῶν πονηριῶν ὑμῶν.
3:26. vobis primum Deus suscitans Filium suum misit eum benedicentem vobis ut convertat se unusquisque a nequitia sua
To you first, God, raising up his Son, hath sent him to bless you: that every one may convert himself from his wickedness.
3:26. God raised up his Son and sent him first to you, to bless you, so that each one may turn himself away from his wickedness.”
3:26. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Что Бог к первым иудеям или прежде всего иудеям послал благословенного потомка Авраамова, в этом апостол старается показать не простое их преимущество пред всеми остальными народами, но и сильнейшее побуждение и как бы обязанность прежде всех принять обетованное благословение - через обращение ко Христу и веру в Него.

"Воскресив Сына своего..." - см. выше ко II:24; III:13.

"Послало благословить Вас...", т. е. исполнить на вас обетование, данное Аврааму, сделать вас благословенными участниками всех благ Царства Мессии, даровать вам спасение и вечную жизнь. "И так, не считайте себя отринутыми и отверженными", - заключает Златоуст.

"Отвращая от злых дел ваших..." - существенное условие для получения обетованного благословения Божия в Царстве Мессии, в которое не войдет ничто нечистое и неправое.

В суждении о первенстве Израиля в принятии блага Царства Мессии опять повторяется апостолом мысль о всеобщности Царства Мессии, имеющего распространиться на все племена земные.
Adam Clarke: Commentary on the Bible - 1831
3:26: Unto you first, God, having raised up - As you are the children of the prophets, and of the covenant, the first offers of salvation belong to you, and God thus makes them to you. The great mission of Jesus Christ is directed first to you, that you may be saved from your sins. God designs to bless you, but it is by turning each of you away from his iniquities. The salvation promised in the covenant is a salvation from Sin, not from the Romans; and no man can have his sin blotted out who does not turn away from it.
1. We may learn from this that neither political nor ecclesiastical privileges can benefit the soul, merely considered in themselves: a man may have Abraham for his father, according to the flesh; and have Satan for his father, according to the spirit. A man may be a member of the visible Church of Christ, without any title to the Church triumphant. In short, if a man be not turned away from his iniquities, even the death of Christ profits him nothing. His name shall be called Jesus, for he shall Save his people From their Sins.
2. If Christ be the substance and sum of all that the prophets have written, is it not the duty and interest of every Christian, in reading the Scriptures, to search for the testimony they bear to this Christ, and the salvation procured by his death?
Albert Barnes: Notes on the Bible - 1834
3:26: Unto you first - To you who are Jews. This was the direction, that the gospel should be first preached to the Jews, beginning at Jerusalem, Luk 24:47. Jesus himself also confined his ministry entirely to the Jews.
Having raised up - This expression does not refer to his having raised him from the dead, but is used in the same sense as in Act 3:22, where God promised that he would raise up a prophet, and send him to teach the people. Peter means that God had appointed his Son Jesus, or had commissioned him to go and preach to the people to turn them away from their sins.
To bless you - To make you happy; to fulfill the promise made to Abraham.
In turning away - That is, by his preaching, example, death, etc. The highest blessing that can be conferred upon people is to be turned from sin. Sin is the source of all woes, and if people are turned from that, they will be happy. Christ blesses no one in sin, or while loving sin, but by turning them from sin. This was the object which he had in view in coming, Isa 59:20; Mat 1:21. The design of Peter in these remarks was to show them that the Messiah had come, and that now they might look for happiness, pardon, and mercy through him. As the Jews might, so may all; and as Jesus, while living, sought to turn away people from their sins, so he does still, and still designs to bless all nations by the gospel which he had himself preached, and to establish which he died. All may therefore come and be blessed; and all may rejoice in the prospect that these blessings will yet be bestowed on all the kindreds of the earth. May the happy day soon come!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:26: first: Act 1:8, Act 13:26, Act 13:32, Act 13:33, Act 13:46, Act 13:47, Act 18:4-6, Act 26:20, Act 28:23-28; Mat 10:5, Mat 10:6; Luk 24:47; Rom 2:9, Rom 2:10; Rev 7:4-9
having: Act 3:15, Act 3:22
sent: Act 3:20, Act 3:25; Psa 67:6, Psa 67:7, Psa 72:17; Luk 2:10, Luk 2:11; Rom 15:29; Gal 3:9-14; Eph 1:3; Pe1 1:3, Pe1 3:9
in: Isa 59:20, Isa 59:21; Jer 32:38-41, Jer 33:8, Jer 33:9; Eze 11:19, Eze 11:20, Eze 36:25-29; Mat 1:21; Eph 5:26, Eph 5:27; Tit 2:11-14; Jo1 3:5-8; Jde 1:24
Geneva 1599
3:26 Unto you first God, having (k) raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.
(k) Given to the world, or raised from the dead, and advanced to his kingdom.
John Gill
3:26 Unto you first, God having raised his Son Jesus,.... Which may be understood, either of the incarnation of Christ, and his exhibition in the flesh; which is sometimes expressed by raising him up, and is no other than the mission, or manifestation of him in human nature, as in Lk 1:69. Or of the resurrection of him from the dead, and the exaltation of him at the right hand of God:
sent him to bless you; in person, according to the former sense; for he was indeed sent only to the people of Israel, and to them he preached; many of whom were blessed with converting grace under his ministry; but according to the latter sense, and which seems most agreeable, he was sent in the ministry of the word, and came by his Spirit, first to the Jews, among whom the Gospel was first preached for a while, and was blessed to the conversion of many thousands among them, both in Judea, and in the nations of the world, where they were dispersed:
in turning away everyone of you from his iniquities; in this the blessing lay, and is rightly in our version ascribed to Christ, and to the power of his grace, in the ministration of the Gospel and not to themselves, as in many other versions; as the Syriac version, "if ye convert yourselves, and turn from your evils"; making it both their own act, and the condition of their being blessed; and the Arabic version likewise, "so that everyone of you departs from his wickedness"; but that work is Christ's, and this is the blessing of grace he himself bestows, and is a fruit of redemption by his blood, Tit 2:14.
John Wesley
3:26 To bless you, by turning you from your iniquities - Which is the great Gospel blessing.
Robert Jamieson, A. R. Fausset and David Brown
3:26 God, having raised up--not from the dead, but having provided, prepared, and given.
his Son Jesus--"His Servant Jesus" (see on Acts 3:13).
sent him to bless you--literally, "sent Him blessing you," as if laden with blessing.
in turning away every one of you from his iniquities--that is, "Hitherto we have all been looking too much for a Messiah who should shed outward blessings upon the nation generally, and through it upon the world. But we have learned other things, and now announce to you that the great blessing with which Messiah has come laden is the turning away of every one of you from his iniquities." With what divine skill does the apostle, founding on resistless facts, here drive home to the conscience of his auditors their guilt in crucifying the Lord of Glory; then soothe their awakened minds by assurances of forgiveness on turning to the Lord, and a glorious future as soon as this shall come to pass, to terminate with the Personal Return of Christ from the heavens whither He has ascended; ending all with warnings, from their own Scriptures, to submit to Him if they would not perish, and calls to receive from Him the blessings of salvation.