Ewangelia Mateusza 16:21

Biblia Tysiąclecia

I odtąd począł Jezus pokazywać uczniom swoim, iż musi odejść do Jeruzalemu, i wiele cierpieć od starszych i od przedniejszych kapłanów i nauczonych w Piśmie, a być zabitym i trzeciego dnia zmartwychwstać.

Parallel Translations

Biblia Gdańska (1632)
I odtąd począł Jezus pokazywać uczniom swoim, iż musi odejść do Jeruzalemu, i wiele cierpieć od starszych i od przedniejszych kapłanów i nauczonych w Piśmie, a być zabitym i trzeciego dnia zmartwychwstać.

Biblia Przekład Toruński
21 Od tego czasu Jezus zaczął wyjaśniać swoim uczniom, że musi pójść do Jerozolimy i wiele wycierpieć od starszych i od arcykapłanów, i od uczonych w Piśmie, i zostać zabity, a trzeciego dnia być wzbudzonym z martwych.

Nowe Przymierze Zaremba
Odtąd Jezus zaczął tłumaczyć swoim uczniom, że musi pójść do Jerozolimy, tam wiele wycierpieć ze strony starszych, arcykapłanów i znawców Prawa, że musi być zabity i trzeciego dnia zmartwychwstać.

Nowa Biblia Gdańska (2012)
Odtąd Jezus zaczął tłumaczyć swoim uczniom, że musi odejść do Jerozolimy oraz wiele wycierpieć od starszych, od przedniejszych kapłanów i uczonych w Piśmie; być zabitym, a trzeciego dnia być wzbudzonym.

Uwspółcześniona Biblia Gdańska
I odtąd zaczął Jezus tłumaczyć swoim uczniom, że musi iść do Jerozolimy i wiele cierpieć od starszych, od naczelnych kapłanów i uczonych w Piśmie, i być zabity, a trzeciego dnia zmartwychwstać.

Biblia Brzeska (1563)
A od onego czasu począł Jezus oznajmiać uczniom swoim, iż musi iść do Jeruzalem i wiele cierpieć od starszych i od książąt kapłańskich i od nauczycielów, a być zabit i trzeciego dnia wskrzeszonym być.

Biblia Warszawska
Od tej pory zaczął Jezus Chrystus tłumaczyć uczniom swoim, że musi pójść do Jerozolimy, wiele wycierpieć od starszych arcykapłanów i uczonych w Piśmie, że musi być zabity i trzeciego dnia wzbudzony z martwych.

Bible Verse Review
  from Treasury of Scripure Knowledge

began: Matthew 17:22, Matthew 17:23, Matthew 20:17-19, Matthew 20:28, Matthew 26:2, Mark 8:31, Mark 9:31, Mark 9:32, Mark 10:32-34, Luke 9:22, Luke 9:31, Luke 9:44, Luke 9:45, Luke 18:31-34, Luke 24:6, Luke 24:7, Luke 24:26, Luke 24:27, Luke 24:46, 1 Corinthians 15:3, 1 Corinthians 15:4

chief priests: Matthew 26:47, Matthew 27:12, 1 Chronicles 24:1-19, Nehemiah 12:7

and be: Matthew 27:63, John 2:19-21, Acts 2:23-32

Reciprocal: Leviticus 16:7 - General 2 Samuel 1:2 - the third 1 Kings 22:2 - in the third Matthew 12:40 - so Matthew 17:9 - until Matthew 17:12 - Likewise Matthew 20:18 - and the Matthew 20:19 - the third Matthew 26:32 - I am Matthew 28:6 - as Mark 9:9 - till Mark 10:33 - and the Son Mark 14:28 - General Luke 2:46 - after Luke 17:25 - must Luke 24:44 - These John 11:8 - the Jews John 11:53 - from John 18:4 - knowing John 20:9 - they John 21:19 - Follow Acts 21:12 - besought Romans 1:30 - disobedient Hebrews 12:2 - endured

Gill's Notes on the Bible

From that time forth began Jesus to show unto his disciples,.... From the time that Peter made the confession concerning Jesus, as that he was the Messiah, and Son of God, and which things were clear to all the apostles, he began to teach them more expressly, and to point out to them more clearly, and plainly, his sufferings and death, than he had done before: and this he chose to do now, partly because that their faith in him was well grounded and established, so that they were the better able to bear these things he told them, which before might have been more staggering and discouraging to them; and partly, that being forewarned of them, they would not be so shocking when they came to pass: as also to destroy all their expectations of a temporal kingdom, which they might now be big with, he having so fully and freely owned himself to be the Messiah: and this also furnishes out some reasons why Jesus would not have his disciples, for the present, declare him to be the Messiah, that his death might not, by any means, be prevented, which was so necessary; since, should the princes of the world know him, they would not crucify him: and besides, seeing he was to suffer, and die, and rise again for the salvation of his people, it was proper that all this should be over before he was so publicly declared to be the Messiah, the Saviour, and Redeemer.

How that he must go to Jerusalem: the metropolis of the nation, where the great sanhedrim sat, who only could take cognizance of him, under the imputation of a false prophet, and condemn him to death, and which therefore would be in the most public manner; and though it would add to his reproach, would leave no room to be doubted of. The word "must", not only belongs to his going to Jerusalem, but to his sufferings, death, and resurrection; all which must be because of the immutable decree of God, the council, and covenant of grace, and peace, the prophecies of the Old Testament, and the redemption and salvation of God's elect; these required them, and made them absolutely necessary:

and suffer many things of the elders, chief priests, and Scribes: who would lie in wait for him, send persons to apprehend him, insult, reproach, and despitefully use him; load him with false charges, accusations, and calumnies, and deliver him to the Gentiles, to be mocked, scourged, and crucified: and this is aggravated as what would be done to him, not by the common people, or the dregs of them, but by the principal men of the city, by the sanhedrim, which consisted of the "elders" of the people, their senators; for this is not a name of age, but of office and dignity; and of the "chief priests", the principal of them, those of the greatest note among them, who were chosen members of the grand council; and of "the Scribes", a set of men in high esteem for their learning and wisdom:

and be killed; signifying, that he should not die a natural death, but that his life should be taken from him in a cruel and violent manner, without any regard to law or justice; indeed, that he should be properly murdered; but for the comfort of his disciples, and that they might not be overmuch pressed and cast down, at the hearing of these things, he adds,

and be raised again the third day according to the Scriptures of the Old Testament, and the type of Jonas.

Barnes' Notes on the Bible

See also Mark 7:31-33; Luke 9:22. “From that time forth.” This was the first intimation that he gave that he was to die in this cruel manner. He had taken much pains to convince them that he was the Messiah; he saw by the confession of Peter that they were convinced, and he then began to prepare their minds for the awful event which was before him. Had he declared this when he first called them they would never have followed him. Their minds Were not prepared for it. They expected a temporal, triumphant prince as the Messiah. He first, therefore, convinced them that he was the Christ, and then, with great prudence, began to correct their apprehensions of the proper character of the Messiah.

Elders - The men of the great council or Sanhedrin. See the notes at Matthew 5:7.

Chief priests and scribes - See the notes at Matthew 3:7.

Matthew 16:22

Then Peter took him - This may mean either that he interrupted him, or that he took him aside, or that he took him by the hand as a friend.

This latter is probably the true meaning. Peter was strongly attached to him. He could not bear to think of Jesus’ death. He expected, moreover, that he would be the triumphant Messiah. In his ardor, and confidence, and strong attachment, he seized him by the hand as a friend, and said, “Be it far from thee.” This phrase might have been translated, “God be merciful to thee; this shall not be unto thee.” It expressed Peter’s strong desire that it might not be. The word “rebuke” here means to admonish or earnestly to entreat, as in Luke 17:3. It does not mean that Peter assumed authority over Christ, but that he earnestly expressed his wish that it might not be so. Even this was improper. He should have been submissive, and not have interfered.

Matthew 16:23

Get thee behind me, Satan - The word “Satan” literally means “an adversary,” or one who opposes us in the accomplishment of our designs.

It is applied to the devil commonly, as the opposer or adversary of man; but there is no evidence that the Lord Jesus meant to apply this term to Peter, as signifying that he was Satan or the devil, or that he used the term in anger. He may have used it in the general sense which the word bore as an adversary or opposer; and the meaning may be, that such sentiments as Peter expressed then were opposed to him and his plans. His interference was improper. His views and feelings stood in the way of the accomplishment of the Saviour’s designs. There was, undoubtedly, a rebuke in this language, for the conduct of Peter was improper; but the idea which is commonly attached to it, and which, perhaps, our translation conveys, implies a more severe and harsh rebuke than the Saviour intended, and than the language which he used would express.

Thou art an offence - That is, a stumbling-block. Your advice and wishes are in my way. If followed, they would prevent the very thing for which I came.

Thou savourest not - Literally, thou thinkest not upon; or your language and spirit are not such as spring from a supreme regard to the will of God, or from proper views of him, but such as spring from the common views entertained by people. You think that those things should not be done which God wishes to be done. You judge of this matter as people do who are desirous of honor; and not as God, who sees it best that I should die, to promote the great interests of mankind.

Clarke's Notes on the Bible

Verse Matthew 16:21. From that time forth began Jesus, c.] Before this time our Lord had only spoken of his death in a vague and obscure manner, see Matthew 12:40, because he would not afflict his disciples with this matter sooner than necessity required but now, as the time of his crucifixion drew nigh, he spoke of his sufferings and death in the most express and clear terms. Three sorts of persons, our Lord intimates, should be the cause of his death and passion: the elders, the chief priests, and the scribes. Pious Quesnel takes occasion to observe from this, that Christ is generally persecuted by these three descriptions of men: rich men, who have their portion in this life; ambitious and covetous ecclesiastics, who seek their portion in this life; and conceited scholars, who set up their wisdom against the wisdom of God, being more intent on criticising words than in providing for the salvation of their souls. The spirit of Christianity always enables a man to bear the ills of life with patience; to receive death with joy; and to expect, by faith, the resurrection of the body, and the life of the world to come.