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Selected Verse: Acts 3:21 - King James

Verse	Translation	Text
Ac 3:21	King James	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.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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.

Notes on the Bible, by Albert Barnes, [1834]
Whom the heavens must receive - The common belief of the Jews was, that the Messiah would reign on the earth forever, 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 apokatastaseōs, 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 revealed, 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.

Notes on the Bible, by Albert Barnes, [1834]

Whom the heavens must receive - The common belief of the Jews was, that the Messiah would reign on the earth forever, 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 apokatastaseōs, 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 revealed, 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.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
restitution (Greek, "apokatastasis"", means "restoration", occurring here and (Act 1:6) only.) The meaning is limited by the words: "Which God hath spoken by the mouth of all his holy prophets." The prophets speak of the restoration of Israel to the land (See "Israel,"; (Gen 12:2); (Gen 12:3); (Rom 11:26); also "Palestinian Covenant," (Deu 30:1-9). (See Scofield) - (Deu 30:3); and of the restoration, the theocracy, under David's Son. (See "Davidic Covenant," (Sa2 7:8-17). (See Scofield) - (Sa2 7:16), "Kingdom," (Gen 1:26-28). (See Scofield) - (Zac 12:8). No prediction of the conversion and restoration of the wicked dead is found in the prophets, or elsewhere. Compare (Rev 20:11-15).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Of restitution (ἀποκαταστάσεως) Only here in New Testament. The kindred verb, to restore, occurs Mat 17:11; Act 1:6, etc. As a technical medical term, it denotes complete restoration of health; the restoring to its place of a dislocated joint, etc. Since the world began (ἀπ' αἰῶνος) The American Revisers insist on from of old.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

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.

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⁸ And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?

³ And they come unto him, bringing one sick of the palsy, which was borne of four.

¹² And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought.

¹¹ And Jesus answered and said unto them, Elias truly shall first come, and restore all things.

¹⁰ And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other.

⁵ And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.

¹³ Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other.

³³ Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.

²² Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.

³ But our God is in the heavens: he hath done whatsoever he hath pleased.

¹ Michtam of David. Preserve me, O God: for in thee do I put my trust.
² O my soul, thou hast said unto the LORD, Thou art my Lord: my goodness extendeth not to thee;
³ But to the saints that are in the earth, and to the excellent, in whom is all my delight.
⁴ Their sorrows shall be multiplied that hasten after another god: their drink offerings of blood will I not offer, nor take up their names into my lips.
⁵ The LORD is the portion of mine inheritance and of my cup: thou maintainest my lot.
⁶ The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.
⁷ I will bless the LORD, who hath given me counsel: my reins also instruct me in the night seasons.
⁸ I have set the LORD always before me: because he is at my right hand, I shall not be moved.
⁹ Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope.
¹⁰ For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.
¹¹ Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.

¹ A Psalm of David. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.
² The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies.
³ Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.
⁴ The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.
⁵ The Lord at thy right hand shall strike through kings in the day of his wrath.
⁶ He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries.
⁷ He shall drink of the brook in the way: therefore shall he lift up the head.

³⁴ Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

²⁴ For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:

²⁵ Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.

¹ My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:
² And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

²⁰ Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
²¹ Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
²² And hath put all things under his feet, and gave him to be the head over all things to the church,

² As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.

⁷ Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.

⁹ And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.

³⁴ The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man?

¹¹ And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them.
¹² And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.
¹³ And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.
¹⁴ And death and hell were cast into the lake of fire. This is the second death.
¹⁵ And whosoever was not found written in the book of life was cast into the lake of fire.

⁸ In that day shall the LORD defend the inhabitants of Jerusalem; and he that is feeble among them at that day shall be as David; and the house of David shall be as God, as the angel of the LORD before them.

²⁶ And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.
²⁷ So God created man in his own image, in the image of God created he him; male and female created he them.
²⁸ And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.

¹⁶ And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.

⁸ Now therefore so shalt thou say unto my servant David, Thus saith the LORD of hosts, I took thee from the sheepcote, from following the sheep, to be ruler over my people, over Israel:
⁹ And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the great men that are in the earth.
¹⁰ Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime,
¹¹ And as since the time that I commanded judges to be over my people Israel, and have caused thee to rest from all thine enemies. Also the LORD telleth thee that he will make thee an house.
¹² And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom.
¹³ He shall build an house for my name, and I will stablish the throne of his kingdom for ever.
¹⁴ I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:
¹⁵ But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee.
¹⁶ And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever.
¹⁷ According to all these words, and according to all this vision, so did Nathan speak unto David.

³ That then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the LORD thy God hath scattered thee.

¹ And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the LORD thy God hath driven thee,
² And shalt return unto the LORD thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul;
³ That then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the LORD thy God hath scattered thee.
⁴ If any of thine be driven out unto the outmost parts of heaven, from thence will the LORD thy God gather thee, and from thence will he fetch thee:
⁵ And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers.
⁶ And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live.
⁷ And the LORD thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee.
⁸ And thou shalt return and obey the voice of the LORD, and do all his commandments which I command thee this day.
⁹ And the LORD thy God will make thee plenteous in every work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good: for the LORD will again rejoice over thee for good, as he rejoiced over thy fathers:

²⁶ And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

³ And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed.

² And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing:

⁶ When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?

¹¹ And Jesus answered and said unto them, Elias truly shall first come, and restore all things.

³³ And Abraham planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God.

⁶ When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?