KJV: The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:)
YLT: the word that he sent to the sons of Israel, proclaiming good news -- peace through Jesus Christ (this one is Lord of all,)
Darby: The word which he sent to the sons of Israel, preaching peace by Jesus Christ, (he is Lord of all things,)
ASV: The word which he sent unto the children of Israel, preaching good tidings of peace by Jesus Christ (He is Lord of all.) --
λόγον | word |
Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
|
ὃν | that |
Parse: Personal / Relative Pronoun, Accusative Masculine Singular Root: ὅς Sense: who, which, what, that. |
|
ἀπέστειλεν | He sent |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀποστέλλω Sense: to order (one) to go to a place appointed. |
|
τοῖς | to the |
Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
|
υἱοῖς | sons |
Parse: Noun, Dative Masculine Plural Root: υἱός Sense: a son. |
|
Ἰσραὴλ | of Israel |
Parse: Noun, Genitive Masculine Singular Root: Ἰσραήλ Sense: the name given to the patriarch Jacob (and borne by him in addition to his former name). |
|
εὐαγγελιζόμενος | proclaiming the gospel |
Parse: Verb, Present Participle Middle, Nominative Masculine Singular Root: εὐαγγελίζω Sense: to bring good news, to announce glad tidings. |
|
εἰρήνην | peace |
Parse: Noun, Accusative Feminine Singular Root: εἰρήνη Sense: a state of national tranquillity. |
|
Ἰησοῦ | Jesus |
Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
|
Χριστοῦ | Christ |
Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
|
πάντων | of all |
Parse: Adjective, Genitive Masculine Plural Root: πᾶς Sense: individually. |
|
Κύριος | Lord |
Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
Greek Commentary for Acts 10:36
Many ancient MSS. (so Westcott and Hort) read merely τον λογον απεστειλεν ton logon apesteilen (he sent the word). This reading avoids the anacoluthon and inverse attraction of λογον logon to the case of the relative ον hon (which). [source]
Gospelizing peace through Jesus Christ. There is no other way to have real peace between individuals and God, between races and nations, than by Jesus Christ. Almost this very language occurs in Ephesians 2:17 where Paul states that Jesus on the cross “preached (gospelized) peace to you who are afar off and peace to you who are near.” Peter here sees what Paul will see later with great clearness. He is Lord of all (ουτος εστιν παντων κυριος houtos estin pantōn kurios). A triumphant parenthesis that Peter throws in as the reason for his new truth. Jesus Christ is Lord of all, both Jews and Gentiles. [source]
A triumphant parenthesis that Peter throws in as the reason for his new truth. Jesus Christ is Lord of all, both Jews and Gentiles. [source]
The message. [source]
Reverse Greek Commentary Search for Acts 10:36
From κῦρος , supreme power, authority. Hence κύριος , one having authority, lord, owner, ruler. In classical Greek, used of the gods, and in inscriptions applied to different gods, as Hermes, Zeus, etc.; also of the head of the family, who is lord ( κύριος ) of the wife and children (1 Timothy 6:1, 1 Timothy 6:2; Titus 2:9; 1 Peter 2:18), and κύριος (Ephesians 6:9; Colossians 4:1). In the Septuagint it is used by Sarah of her husband (Genesis 3:6). Joseph is called lord of the country (Genesis 18:27; Exodus 4:10). In the New Testament it is a name for God (Matthew 1:20, Matthew 1:22, Matthew 1:24; Matthew 2:15; Acts 11:16; Acts 12:11, Acts 12:17; Revelation 1:8). As applied to Christ, it does not express his divine nature and power. These are indicated by some accompanying word or phrase, as my God (John 20:28); of all (Acts 10:36); to the glory of God the Father (Philemon 2:11); of glory (1 Corinthians 2:8); so that, as a title of Christ, Lord is used in the sense of Master or Ruler, or in address, Sir (Matthew 22:43, Matthew 22:45; Luke 2:11; Luke 6:46; John 13:13, John 13:14; 1 Corinthians 8:6). Ὁ κύριος , the Lord, is used of Christ by Matthew only once (Matthew 21:3) until after the resurrection (Matthew 28:6). In the other gospels and in the Acts it occurs far oftener. Nevertheless, in the progress of Christian thought in the New Testament, the meaning develops toward a specific designation of the divine Saviour, as may be seen in the phrases Jesus, Christ our Lord, Our Lord Jesus Christ, Our Lord, Jesus our Lord. -DIVIDER- -DIVIDER- [source]
It is not clear how the word would be understood here by those who heard the message though it is plain that Jesus applies it to himself. The word is from κυρος kuros power or authority. In the lxx it is common in a variety of uses which appear in the N.T. as master of the slave (Matthew 10:24), of the harvest (Matthew 9:38), of the vineyard (Matthew 20:8), of the emperor (Acts 13:27), of God (Matthew 1:20; Matthew 11:25), and often of Jesus as the Messiah (Acts 10:36). Note Matthew 8:25. This is the only time in Matthew where the words ο κυριος ho kurios are applied to Jesus except the doubtful passage in Matthew 28:6. A similar usage is shown by Moulton and Milligan‘s Vocabulary and Deissmann‘s Light from the Ancient East. Particularly in Egypt it was applied to “the Lord Serapis” and Ptolemy and Cleopatra are called “the lords, the most great gods” Even Herod the Great and Herod Agrippa I are addressed as “Lord King.” In the west the Roman emperors are not so termed till the time of Domitian. But the Christians boldly claimed the word for Christ as Jesus is here represented as using it with reference to himself. It seems as if already the disciples were calling Jesus “Lord” and that he accepted the appellative and used it as here. [source]
See on Matthew 21:3. The reference is disputed: some Christ, others God. Probably Christ. See Romans 10:9, and compare Acts 10:36. The hearing which is necessary to believing comes through the word of Christ (Romans 10:17, where the reading is Christ instead of God ). [source]
Better, the God of peace himself. God's work is contrasted with human efforts to carry out the preceding injunctions. The phrase God of peace only in Paul and Hebrews. See Romans 15:33; Romans 16:20; Philemon 4:9; Hebrews 13:20. The meaning is, God who is the source and giver of peace. Peace, in the Pauline sense, is not mere calm or tranquillity. It is always conceived as based upon reconciliation with God. God is the God of peace only to those who have ceased to be at war with him, and are at one with him. God's peace is not sentimental but moral. Hence the God of peace is the sanctifier. “Peace” is habitually used, both in the Old and New Testaments, in connection with the messianic salvation. The Messiah himself will be Peace (Micah 5:5). Peace is associated with righteousness as a messianic blessing (Psalm 72:7; Psalm 85:10). Peace, founded in reconciliation with God, is the theme of the gospel (Acts 10:36). The gospel is the gospel of peace (Ephesians 2:17; Ephesians 6:15; Romans 10:15). Christ is the giver of peace (John 14:27; John 16:33). [source]
The gospel of Christ. Compare 1 Peter 1:25, and Peter's words, Acts 10:36. Also, Ephesians 1:13; Colossians 1:5; James 1:18. Not the personal Word, as the term is employed by John. Nevertheless, the connection and relation of the personal with the revealed word is distinctly recognized. “In the New Testament we trace a gradual ascent from (a) the concrete message as conveyed to man by personal agency through (b )the Word, the revelation of God to man which the message embodies, forming, as it were, its life and soul, to (c) The Word, who, being God, not only reveals but imparts himself to us, and is formed in us thereby” (Scott, on James 1:18, “Speaker's Commentary”). [source]
Ablative with εκ ek as the source, for πταρτος phthartos see 1 Peter 1:18, and σπορας sporās (from σπειρω speirō to sow), old word (sowing, seed) here only in N.T., though σπορος sporos in Mark 4:26., etc. For “incorruptible” See James 1:18 for “by the word of truth,” 1 Peter 1:25 here, and Peter‘s use of λογος logos in Acts 10:36. It is the gospel message.Which liveth and abideth These present active participles (from ζαω zaō and μενω menō) can be taken with τεου theou (God) or with λογου logou (word). In 1 Peter 1:25 μενει menei is used with ρημα rēma (word). Still in Daniel 6:26 both μενων menōn and ζων zōn are used with τεος theos Either construction makes sense here. [source]
See James 1:18 for “by the word of truth,” 1 Peter 1:25 here, and Peter‘s use of λογος logos in Acts 10:36. It is the gospel message. [source]