KJV: That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;
YLT: ye -- ye have known; -- the word that came throughout all Judea, having begun from Galilee, after the baptism that John preached;
Darby: ye know; the testimony which has spread through the whole of Judaea, beginning from Galilee after the baptism which John preached --
ASV: that saying ye yourselves know, which was published throughout all Judaea, beginning from Galilee, after the baptism which John preached;
| Ὑμεῖς | You yourselves |
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Parse: Personal / Possessive Pronoun, Nominative 2nd Person Plural Root: σύ Sense: you. |
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| οἴδατε | know |
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Parse: Verb, Perfect Indicative Active, 2nd Person Plural Root: οἶδα Sense: to see. |
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| γενόμενον | having come |
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Parse: Verb, Aorist Participle Middle, Accusative Neuter Singular Root: γίνομαι Sense: to become, i. |
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| ῥῆμα | declaration |
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Parse: Noun, Accusative Neuter Singular Root: ῥῆμα Sense: that which is or has been uttered by the living voice, thing spoken, word. |
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| καθ’ | through |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰουδαίας | Judea |
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Parse: Noun, Genitive Feminine Singular Root: Ἰουδαία Sense: in a narrower sense, to the southern portion of Palestine lying on this side of the Jordan and the Dead Sea, to distinguish it from Samaria, Galilee, Peraea, and Idumaea. |
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| ἀρξάμενος | having begun |
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Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular Root: ἄρχω Sense: to be the first to do (anything), to begin. |
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| Γαλιλαίας | Galilee |
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Parse: Noun, Genitive Feminine Singular Root: Γαλιλαία Sense: the name of a region of northern Palestine, bounded on the north by Syria, on the west by Sidon, Tyre, Ptolemais and their territories and the promontory of Carmel, on the south by Samaria and on the east by the Jordan. |
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| μετὰ | after |
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Parse: Preposition Root: μετά Sense: with, after, behind. |
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| βάπτισμα | baptism |
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Parse: Noun, Accusative Neuter Singular Root: βάπτισμα Sense: immersion, submersion. |
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| ὃ | that |
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Parse: Personal / Relative Pronoun, Accusative Neuter Singular Root: ὅς Sense: who, which, what, that. |
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| ἐκήρυξεν | proclaimed |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: κηρύσσω Sense: to be a herald, to officiate as a herald. |
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| Ἰωάννης | John |
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Parse: Noun, Nominative Masculine Singular Root: Ἰωάννης Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ. |
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Greek Commentary for Acts 10:37
Peter reminds his Gentile audience that the main facts concerning Jesus and the gospel were known to them. Note emphatic expression of υμεις humeis (you). [source]
The Textus Receptus has αρχαμενον arxamenon (accusative), but the nominative is given by Aleph A B C D E H and is certainly correct. But it makes a decided anacoluthon. The accusative would agree with ρημα rhēma used in the sense of message or story as told by the disciples. The nominative does not agree with anything in the sentence. The same phrase occurs in Luke 23:5. Here is this aorist middle participle almost used like an adverb. See a similar loose use of αρχαμενος arxamenos in the same sense by Peter in Acts 1:22. The baptism of John is given as the terminus a quo. The story began with a skip to Galilee after the baptism just like the Gospel of Mark. This first message of Peter to the Gentiles (Acts 10:37-44) corresponds in broad outline with Mark‘s Gospel. Mark heard Peter preach many times and evidently planned his Gospel (the Roman Gospel) on this same model. There is in it nothing about the birth and childhood of Jesus nor about the intervening ministry supplied by John‘s Gospel for the period (a year) between the baptism and the Galilean Ministry. Peter here presents an objective statement of the life, death, and resurrection of Jesus with proof from the Scriptures that he is the Messiah. It is a skilful presentation. [source]
The contents of the message: the report or history which it proclaimed. [source]
Reverse Greek Commentary Search for Acts 10:37
Here the synoptic narrative begins with the baptism of John (Matthew 3:1; Mark 1:2; Luke 3:1) as given by Peter in Acts 1:22, “from the baptism of John, unto the day that he was received up from us” (cf. also Acts 10:37-43, Peter‘s summary to Cornelius very much like the outline of Mark‘s Gospel). Matthew does not indicate the date when John appeared as Luke does in ch. 3 (the fifteenth year of Tiberius‘s reign). It was some thirty years after the birth of John, precisely how long after the return of Joseph and Mary to Nazareth we do not know. Moffatt translates the verb But this rite was meant for the Gentiles who accepted Judaism. John is treating the Jews as Gentiles in demanding baptism at their hands on the basis of repentance. [source]
apparently refers to the beginning of the ministry of Jesus as was true of the apostles (Acts 1:22) and of the early apostolic preaching (Acts 10:37-43). The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons. [source]
This compound is rare, though old (Thucydides), to shake up (back and forth). This is a more vigorous repetition of the first charge (Luke 23:2, “perverting our nation”).Beginning from Galilee (αρχαμενος απο της Γαλιλαιας arxamenos apo tēs Galilaias). These very words occur in the address of Peter to the group in the house of Cornelius (Acts 10:37). The idiomatic use of αρχαμενος arxamenos appears also in Acts 1:22. Galilee (Grote) was the mother of seditious men (see Josephus). [source]
These very words occur in the address of Peter to the group in the house of Cornelius (Acts 10:37). The idiomatic use of αρχαμενος arxamenos appears also in Acts 1:22. Galilee (Grote) was the mother of seditious men (see Josephus). [source]
The Textus Receptus has αρχαμενον arxamenon (accusative), but the nominative is given by Aleph A B C D E H and is certainly correct. But it makes a decided anacoluthon. The accusative would agree with ρημα rhēma used in the sense of message or story as told by the disciples. The nominative does not agree with anything in the sentence. The same phrase occurs in Luke 23:5. Here is this aorist middle participle almost used like an adverb. See a similar loose use of αρχαμενος arxamenos in the same sense by Peter in Acts 1:22. The baptism of John is given as the terminus a quo. The story began with a skip to Galilee after the baptism just like the Gospel of Mark. This first message of Peter to the Gentiles (Acts 10:37-44) corresponds in broad outline with Mark‘s Gospel. Mark heard Peter preach many times and evidently planned his Gospel (the Roman Gospel) on this same model. There is in it nothing about the birth and childhood of Jesus nor about the intervening ministry supplied by John‘s Gospel for the period (a year) between the baptism and the Galilean Ministry. Peter here presents an objective statement of the life, death, and resurrection of Jesus with proof from the Scriptures that he is the Messiah. It is a skilful presentation. [source]
Compare “ye yourselves know” (Acts 10:37). Peter thus appeals to what the audience know and to what the disciples know. He made the same claim about personal witnesses of the Resurrection of Jesus at Pentecost (Acts 2:32). Here Peter affirms full knowledge of the work of Jesus in Judea (for whole country including Galilee and Perea) and Jerusalem (given mainly in John‘s Gospel). In the Greek ων hōn (which) is attracted into the genitive case to agree with the antecedent παντων pantōn (all), a common enough idiom. [source]
Literally, before the face of his entering in (here act of entrance as 1 Thessalonians 1:9, not the gate as in Hebrews 10:19). See Malachi 3:1 quoted in Matthew 11:10 (Luke 7:27) for this Hebrew phrase and also Luke 1:76. The baptism of repentance (βαπτισμα μετανοιας baptisma metanoias). Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John‘s preaching in Mark 1:4; Luke 3:3. It is clear therefore that Paul understood John‘s ministry and message as did Peter (Acts 2:38; Acts 10:37). [source]
Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John‘s preaching in Mark 1:4; Luke 3:3. It is clear therefore that Paul understood John‘s ministry and message as did Peter (Acts 2:38; Acts 10:37). [source]