Ewangelia Mateusza 16:22

Biblia Tysiąclecia

A wziąwszy go Piotr na stronę, począł go strofować, mówiąc: Zmiłuj się sam nad sobą, Panie! nie przyjdzie to na cię.

Parallel Translations

Biblia Gdańska (1632)
A wziąwszy go Piotr na stronę, począł go strofować, mówiąc: Zmiłuj się sam nad sobą, Panie! nie przyjdzie to na cię.

Biblia Przekład Toruński
22 I wziął Go Piotr na stronę, i zaczął Go strofować, mówiąc: Zmiłuj się nad sobą, Panie! Nie stanie się to z Tobą.

Nowe Przymierze Zaremba
Piotr wziął Go wówczas na stronę i zaczął upominać: Niech Cię Bóg przed tym zachowa, Panie! To Ci się nie może zdarzyć!

Nowa Biblia Gdańska (2012)
Zaś Piotr, wziął go na bok i zaczął go strofować, mówiąc: Zmiłuj się sam nad sobą, Panie! Nie przyjdzie to na ciebie.

Uwspółcześniona Biblia Gdańska
A Piotr, wziąwszy go na bok, zaczął go strofować, mówiąc: Zmiłuj się nad sobą, Panie! Nie przyjdzie to na ciebie.

Biblia Brzeska (1563)
I odwiódszy go Piotr na stronę, począł go fukać mówiąc: Bądź nad sobą miłościw Panie! Żadnym obyczajem nie przyjdzie to na cię.

Biblia Warszawska
A Piotr, wziąwszy go na stronę, począł go upominać, mówiąc: Miej litość nad sobą, Panie! Nie przyjdzie to na ciebie.

Bible Verse Review
  from Treasury of Scripure Knowledge

began: Matthew 16:16, Matthew 16:17, Matthew 26:51-53, Mark 8:32, John 13:6-8

Be it far from thee: Gr. Pity thyself, 1 Kings 22:13, Acts 21:11-13

Reciprocal: Matthew 19:13 - and the Mark 6:36 - General Mark 9:10 - what Luke 9:23 - If Luke 9:45 - General Luke 10:40 - dost John 13:8 - Thou shalt John 20:9 - they Acts 10:14 - Not

Gill's Notes on the Bible

Then Peter took him,.... The Arabic version reads it, "called to him": the Ethiopic, "answered him"; and the Syriac, "led him"; he took him aside, by himself; and as the Persic version, "privately said to him", or he took him by the hand in a familiar way, to expostulate with him, and dissuade him from thinking and talking of any such things;

and began to rebuke him: reprove and chide him, forgetting himself and his distance; though he did it not out of passion and ill will, but out of tenderness and respect; looking upon what Christ had said, unworthy of him, and as what was scarce probable or possible should ever befall him, who was the Son of the living God, and overlooking his resurrection from the dead, and being ignorant at present of the end of Christ's coming into the world, and redemption and salvation by his sufferings and death:

saying, far be it from thee, Lord, or "Lord, be propitious to thyself", or "spare thyself": the phrase answers to חס לד, often used by the Targumists u and stands in the Syriac version here. The Septuagint use it in a like sense, in Genesis 43:23. Some think the word "God" is to be understood, and the words to be considered, either as a wish, "God be propitious to thee": or "spare thee", that no such thing may ever befall thee; or as an affirmation, "God is propitious to thee", he is not angry and displeased with thee, as ever to suffer any such thing to be done to thee: but it may very well be rendered, by "God forbid"; or as we do, "far be it from thee", as a note of aversion, and abhorrence of the thing spoken of:

this shall not be done unto thee: expressing his full assurance of it, and his resolution to do all that in him lay to hinder it: he could not see how such an innocent person could be so used by the chief men of the nation; and that the Messiah, from whom so much happiness was expected, could be treated in such a manner, and especially that the Son of the living God should be killed.

u Targum Hieros. in Gen. xlix. 22. & Targum Onkelos in 1 Sam. xx. 9.

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 16:22. Then Peter took him — προσλαβομενος - took him up - suddenly interrupted him, as it were calling him to order - see Wakefield. Some versions give προσλαβομενος the sense of calling him aside. The word signifies also to receive in a friendly manner - to embrace; but Mr. Wakefield's translation agrees better with the scope of the place. A man like Peter, who is of an impetuous spirit, and decides without consideration upon every subject, must of necessity be often in the wrong.

Be it far from thee Lord — Ιλεως σοι Κυριε. Be merciful to thyself Lord: see the margin. Pity thyself So I think the original should be rendered. Peter knew that Christ had power sufficient to preserve himself from all the power and malice of the Jews; and wished him to exert that in his own behalf which he had often exorted in the behalf of others. Some critics of great note think the expression elliptical, and that the word Θεος, God, is necessarily understood, as if Peter had said, God be merciful to thee! but I think the marginal reading is the sense of the passage. The French, Italian, and Spanish, render it the same way. Blind and ignorant man is ever finding fault with the conduct of God. Human reason cannot comprehend the incarnation of the Almighty's fellow, (Zechariah 13:7,) nor reconcile the belief of his divinity with his sufferings and death. How many Peters are there now in the world, who are in effect saying, This cannot be done unto thee - thou didst not give thy life for the sin of the world - it would be injustice to cause the innocent to suffer thus for the guilty. But what saith God? His soul shall be made an offering for sin-he shall taste death for every man-the iniquities of us all were laid upon him. Glorious truth! May the God who published it have eternal praises!