SEV Biblia, Chapter 3:13
El Dios de Abraham, y de Isaac, y de Jacob, el Dios de nuestros padres ha glorificado a su Hijo Jess, al cual vosotros entregasteis, y negasteis delante de Pilato, juzgando l que había de ser suelto.
Clarke's Bible Commentary - Acts 3:13
Verse 13. The God of Abraham, &c.] 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] hrnhsasqe, Ye have renounced him as your king, and denounced him to death as a malefactor, when Pilate, convinced of his perfect innocence, was determined, krinantov, 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.
John Gill's Bible Commentary
Ver. 13. The God of Abraham, and of Isaac, and of Jacob , etc.] These titles and epithets of God, which are used in the Old Testament, ( Exodus 3:6,15,16 4:5) 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 priests 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.
Matthew Henry Commentary
Verses 12-18 - Observe the difference in the manner of working the miracles. Our Lor always spoke as having Almighty power, never hesitated to receive the greatest honour that was given to him on account of his Divin miracles. But the apostles referred all to their Lord, and refused to receive any honour, except as his undeserving instruments. This show that Jesus was one with the Father, and co-equal with Him; while the apostles knew that they were weak, sinful men, and dependent for ever thing on Jesus, whose power effected the cure. Useful men must 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. The apostle showed the Jews the greatness of their crime, but would not anger or drive them to despair. Assuredly, those who reject, refuse, or deny Christ, do it through ignorance; but this can in no case be an excuse.
Greek Textus Receptus
ο 3588 T-NSM θεος 2316 N-NSM αβρααμ 11 N-PRI και 2532 CONJ ισαακ 2464 N-PRI και 2532 CONJ ιακωβ 2384 N-PRI ο 3588 T-NSM θεος 2316 N-NSM των 3588 T-GPM πατερων 3962 N-GPM ημων 2257 P-1GP εδοξασεν 1392 5656 V-AAI-3S τον 3588 T-ASM παιδα 3816 N-ASM αυτου 846 P-GSM ιησουν 2424 N-ASM ον 3739 R-ASM υμεις 5210 P-2NP παρεδωκατε 3860 5656 V-AAI-2P και 2532 CONJ ηρνησασθε 720 5662 V-ADI-2P αυτον 846 P-ASM κατα 2596 PREP προσωπον 4383 N-ASN πιλατου 4091 N-GSM κριναντος 2919 5660 V-AAP-GSM εκεινου 1565 D-GSM απολυειν 630 5721 V-PAN
Vincent's NT Word Studies
13. His son (paida). Rightly, servant, as Rev. See on Luke i. 54. The A.V. renders, in Matt. xii. 18, servant, quoting from Isa. xlii. 1; but elsewhere, where applied to Jesus, son or child, which Rev. in every case has changed to servant. The word is continually used, like the Latin puer, in the sense of servant, and in the Septuagint as the servant of God. See 2 Samuel vii. 5, 8, 19, 20, 21, 25, 26. Compare Luke i. 69. The term servant of Jehovah, or servant of the Lord, is applied in the Old Testament (1) to a worshipper of God, Neh. i. 10; Dan. vi. 21; so to Abraham, Ps. cv. 6, 42; to Joshua, Josh. xxiv. 29; to Job, Job i. 8.(2) To a minister or ambassador of God called to any service, Isaiah xlix. 6; of Nebuchadnezzar, Jer. xxvii. 6; of the prophets, Amos iii. 7; of Moses, Deut. xxxiv. 5.
(3) Peculiarly of the Messiah, Isa. xlii. 1; lii. 13; as God's chosen servant for accomplishing the work of redemption. "Unless we render servant in the passages where the phrase paiv Qeouoccurs in the New Testament, there will be no allusion throughout it all to that group of prophecies which designate the Messiah as the servant of Jehovah, who learned obedience by the things which he suffered" (Trench, "On the Authorized Version of the New Testament").
When he. He is ejkeivou the pronoun of more definite and emphatic reference, the latter, Pilate, "in order to make the contrast felt between what Pilate judged and what they did." This is further emphasized in the next verse.
Robertson's NT Word Studies
3:13 {His servant Jesus} (ton paida iesoun). this phrase occurs in #Isa 42:1; 52:13 about the Messiah except the name "Jesus" which Peter adds, the first part of the quotation is from #Ex 3:6; 5:30. The LXX translated the Hebrew _ebhedh_ by pais, the servant of Jehovah being a Messianic designation. But the phrase "servant of God" (pais qeou) is applied also to Israel (#Lu 1:54) and to David (#Lu 1:69; Ac 4:25). Paul terms himself doulos qeou (#Tit 1:1). pais is just child (boy or girl), and it was also used of a slave (#Mt 8:6,8,13). But it is not here huios (son) that Peter uses, but pais. Luke quotes Peter as using it again in this Messianic sense in #Ac 3:26; 4:27,30. {Whom ye delivered up} (hon humeis men paredwkate). Note emphatic use of humeis (ye). No de to correspond to men. First aorist active (k aorist) plural indicative of paradidwmi (usual form paredote, second aorist). {When he} (ekeinou). Emphatic pronoun, that one, in contrast with "ye" (humeis), genitive absolute with krinantos, here the nearest word (Pilate), the latter.
