you yourselves know what happened, which was proclaimed throughout all Judea, beginning from Galilee, after the baptism which John preached;
Parallel Translations
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you yourselves know what happened, which was proclaimed throughout all Judea, beginning from Galilee, after the baptism which John preached;
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Which preachinge was published thorow oute all Iewrye and begane in Galile after the baptyme which Iohn preached
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Euen the worde which came through all Iudea, beginning in Galile, after the baptisme which Iohn preached.
Cross-references (12)
Passages linked to Acts 10:37 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Luke 4:14 Jesus returned in the power of the Spirit into Galilee, and news about him spread through all the surrounding area.
- Acts 2:22 “Men of Israel, hear these words! Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him among you, even as you yourselves know,
- Acts 28:22 But we desire to hear from you what you think. For, as concerning this sect, it is known to us that everywhere it is spoken against.”
- Matthew 3:1-3 In those days, John the Baptizer came, preaching in the wilderness of Judea, saying, “Repent, for the Kingdom of Heaven is at hand!” For this is he who was spoken of by Isaiah the prophet, saying, “The voice of one crying in the wilderness, make the way of the Lord ready! Make his paths straight!”
- Matthew 4:12-17 Now when Jesus heard that John was delivered up, he withdrew into Galilee. Leaving Nazareth, he came and lived in Capernaum, which is by the sea, in the region of Zebulun and Naphtali, that it might be fulfilled which was spoken through Isaiah the prophet, saying, “The land of Zebulun and the land of Naphtali, toward the sea, beyond the Jordan, Galilee of the Gentiles, the people who sat in darkness saw a great light, to those who sat in the region and shadow of death, to them light has dawned.” From that time, Jesus began to preach, and to say, “Repent! For the Kingdom of Heaven is at hand.”
- Mark 1:1-5 The beginning of the Good News of Jesus Christ, the Son of God. As it is written in the prophets, “Behold, I send my messenger before your face, who will prepare your way before you: the voice of one crying in the wilderness, ‘Make ready the way of the Lord! Make his paths straight!’ ” John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins.
- Mark 1:14-15 Now after John was taken into custody, Jesus came into Galilee, preaching the Good News of God’s Kingdom, and saying, “The time is fulfilled, and God’s Kingdom is at hand! Repent, and believe in the Good News.”
- Luke 23:5 But they insisted, saying, “He stirs up the people, teaching throughout all Judea, beginning from Galilee even to this place.”
- John 4:1-3 Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself didn’t baptize, but his disciples), he left Judea and departed into Galilee.
- Acts 1:22 beginning from the baptism of John, to the day that he was received up from us, of these one must become a witness with us of his resurrection.”
- Acts 13:24-25 before his coming, when John had first preached the baptism of repentance to Israel. As John was fulfilling his course, he said, ‘What do you suppose that I am? I am not he. But behold, one comes after me, the sandals of whose feet I am not worthy to untie.’
- Acts 26:26 For the king knows of these things, to whom also I speak freely. For I am persuaded that none of these things is hidden from him, for this has not been done in a corner.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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John Calvin 1540 · Public Domain 37. Ye know how the word. This sermon of…
37. Ye know how the word. This sermon of Peter consisteth upon [of] two members principally; for in the former he reciteth an history; secondly, he descendeth unto the fruit of the history). For seeing that the coming of Christ into the world, his death and resurrection, are the matter of our salvation, Christ cannot otherwise be set before us to salvation, than if we first know that he hath put on our flesh; that he was in such sort conversant amongst men; that he proved himself, by certain testimonies, to be the Son of God; that he was at length nailed upon the cross, and raised up from the dead by the power of God. Again, lest the knowledge of the history be unprofitable and cold, we must also show the end why he came down from his heavenly glory into the world, why he suffered such a death so reproachful amongst men, and accursed by the mouth of God. The cause of his resurrection must be showed, whence the effect and fruit of all these things is gathered; to wit, that Christ was humbled, that he might restore us unto perfect blessedness who were quite lost; and also that he put on brotherly love together with our flesh; that by taking upon him our infirmities, he unburdened us thereof; that he made satisfaction for our sins, by the sacrifice of his death, that he might purchase the Father’s favor for us; that when as he had gotten the victory of death, he purchased for us eternal life; that he set heaven open for us by his entrance into the same; that all the power of the Spirit was poured out upon him, that he might enrich us with his abundance, (Isaiah 61:1.)
This order of teaching doth Peter observe when he beginneth with the history of the gospel; and afterward showeth what we have by Christ’s descending into the earth, by his death and resurrection. First, he saith, that Jesus of Nazareth came abroad after John’s baptism. For because John was appointed to this end, by the counsel of God, that he might lift up the minds of the people to wait for Christ, it was not meet that this point should be omitted. He was counted an excellent prophet of God; therefore his authority was of great importance to make Christ to be believed, especially amongst the ignorant and those which were but novices. We must note the phrase, that John preached baptism. For Luke comprehendeth, indeed, under the word baptism, all the whole ministry of John; nevertheless he showeth that it was no dumb sign, and void of doctrine. And assuredly this is the chiefest thing in all sacraments, that the Word of God may appear engraven there, and that the clear voice may sound. For which cause, that wicked profanation which is seen in Papistry is so much the more to be detested, because, burying preaching, they do only charm the sacraments with magical enchantment,
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain The sum of the Gospel (which shall be made…
The sum of the Gospel (which shall be made manifest at the latter day when Christ himself shall sit as judge both of the quick and the dead) is this, that Christ promised to the Fathers, and exhibited in his time with the mighty power of God, (which was by all means showed) and at length crucified to reconcile us to God, did rise again the third day, that whosoever believeth in him should be saved through the remission of sins.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 37 That word, I say, ye know, which was…
37 That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;
Ver. 37. After the baptism] See how orderly Peter preacheth (like as Luke writeth, καθεξης, sigillatim), giving his hearers a distinct and punctual narrative of the life and death of Jesus Christ, of his offices and efficacies. To speak clearly and coherently, to cast his matter into a good mould and method, as it is not every man’s happiness, so it is no small commendation to him that can skill of it; and must be endeavoured by all that would win upon their people’s affections, and draw them to duty, as the Athenian orators, who were there hence called Δημαγωγοι, people leaders.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain They had heard of the doctrine of the gospel…
They had heard of the doctrine of the gospel by common fame and report, which could not but spread abroad; all might know that Christ and his apostles did preach, though these might be ignorant of the particular doctrines which they taught, and which Peter was now sent to instruct them in: or by the word (in a usual Hebraism) the matter of the gospel may be meant, as the life, death, and resurrection of our blessed Saviour, which they could not but have heard several reports of.
After the baptism which John preached; who, as the Elijah who was promised, Mal 4:5, was the forerunner of the Lord.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain The word I say you know,.... By common fame…
The word I say you know,.... By common fame and report, which had for some years past been published by John, Christ, and his apostles, in Judea and Galilee; especially some parts of it, or points in it, such as the apostle hereafter mentions must have reached their ears:
Which was published throughout all Judea; by Christ, his twelve apostles, and seventy disciples; who were sent out by him into all places, where he himself would come:
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and began from Galilee, after the baptism which John preached; that is, after John had began to preach the ordinance of water baptism, and to administer it; which were done, to set the Jews inquiring after the Messiah, and to make him manifest in Israel; upon which the word of the Gospel quickly began to be preached by Christ and his apostles, and that in Galilee; for here Christ began to preach himself, and here he called his apostles, and sent them forth to preach it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Ye know the word which was published - You…
Ye know the word which was published - You know the facts in general, the meaning of which I shall now more particularly explain and confirm to you. The baptism which John preached - To which he invited them by his preaching, in token of their repentance. This began in Galilee, which is near Cesarea.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 37. That word - ye know] This account…
Verse 37. That word - ye know] This account of Jesus of Nazareth ye cannot be unacquainted with; because it has been proclaimed throughout all Judea and Galilee, from the time that John began to preach. Ye have heard how he was anointed with the Holy Ghost, and of the miracles which he performed; how he went about doing good, and healing all kinds of demoniacs and, by these mighty and beneficent acts, giving the fullest proof that God was with him. This was the exordium of Peter's discourse; and thus he begins, from what they knew, to teach them what they did not know.
St. Peter does not intimate that any miracle was wrought by Christ previously to his being baptized by John. Beginning at Galilee. Let us review the mode of Christ's manifestation.
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1. After he had been baptized by John, he went into the desert, and remained there forty days.
2. He then returned to the Baptist, who was exercising his ministry at that time at Bethany or Bethabara; and there he made certain disciples, viz., Andrew, Bartholomew, Peter, and Philip.
3. Thence he went to the marriage at Cana, in Galilee, where he wrought his first miracle.
4. And afterwards he went to Capernaum in the same country, by the sea of Galilee, where he wrought many others. This was the manner in which Christ manifested himself; and these are the facts of which Peter presumes they had a perfect knowledge, because they had been for a long time notorious through all the land.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain That word - Greek: ῥῆμα rēma - a different…
That word - Greek: ῥῆμα rēma - a different word from that in the previous verse. It may be translated “thing” as well as “word.”
Which was published - Greek: which was done. “You know, though it may be imperfectly, what was done or accomplished in Judea,” etc.
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Throughout all Judea - The miracles of Christ were not confined to any place, but were performed in every part of the land. For an account of the divisions of Palestine, see the notes on Mat 2:22.
And began ... - Greek: having been begun in Galilee. Galilee was not far from Caesarea. There was, therefore, the more probability that Cornelius had heard of what had occurred there. Indeed, the gospels themselves furnish the highest evidence that the fame of the miracles of Christ spread into all the surrounding regions.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain For it began, or its beginning was, &c.
For it began, or its beginning was, &c.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain That word . . . ye how--The facts, it…
That word . . . ye how--The facts, it seems, were too notorious and extraordinary to be unknown to those who mixed so much with Jews, and took so tender an interest in all Jewish matters as they did; though, like the eunuch, they knew not the significance of them.
which was published throughout all Judea, and began from Galilee--(See Luk 4:14, Luk 4:37, Luk 4:44; Luk 7:17; Luk 9:6; Luk 23:5).
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after the baptism which John preached--(See on Act 1:22).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 37. Judea… Galilee… John—Peter recites the facts of his…
37. Judea… Galilee… John—Peter recites the facts of his history backwards. Rightly, for he thus begins with the latest and best known facts, and runs his narrative into the earlier and less known facts. And this having brought him to the beginning, he in the next verses runs down from the beginning to the present.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 37. that word, I say, you know] Better, “ye…
37. that word, I say, you know] Better, “ye know the tidings.” The Greek rendered “word” here is not the same which is so translated in the previous verse. The former refers to the whole message of salvation through Christ, the latter to the tidings about Jesus which had gone abroad after the preaching of John the Baptist. These tidings Peter either assumes Cornelius and his friends to know because of the teaching which had already extended as far as Cæsarea (Act_8:40), or else he has learnt that they have this knowledge about the facts of the life of Jesus from the conversation which he held with the centurion at his first arrival. Hence he says “ye know of the history of Jesus.”
began from Galilee] where Christ’s ministerial life commenced. See Mat_4:12; Mar_1:14.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (37) That word, I say, ye know.—The Greek for…
(37) That word, I say, ye know.—The Greek for “word” differs from that in Act_10:36, as including more distinctly the subject-matter of the message. In the words “ye know” we may trace the result of the conversation held before the more formal conference. The main facts of the life and ministry of the Christ were already known, either through that conversation, or through the previous opportunities which it had disclosed. The question at issue was the relation in which they stood to those who were now listening.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain That saying ye yourselves know for that word, I…
That saying ye yourselves know for that word, I say, ye know, A.V.; beginning for and began, A.V. The construction of vers. 36, 37, and 38, is somewhat difficult, but by far the easiest and most natural way, both as regards grammar and sense, is to make uJmeiv oidate govern togon directly: You, Gentiles, well know the word which God sent to the Israelites, when he caused the gospel of peace to be preached to them, the word, namely, which came tomenon rJhma comp. especially (Luk_3:2) throughout all Judaea," etc. (ver. 38), "about Jesus of Nazareth, how that God anointed him," etc. In the above sentence, tomenon rJhma is in apposition with togon, but amplifies and explains it; and again jIhsoun ton ajpo Nazaret, with all that follows down to the end of ver. 39, is a still further explanation of the rJhgma, and a summary of that gospel which, as Cornelius already knew, had been preached to the Jews by Jesus himself. The parenthesis, "He is Lord of all," is most opportunely inserted, that his hearers might know that Jesus of Nazareth was Lord of the Gentiles as well as of the Jews. The words logov and rJhma are synonymous, as in ver. 44 and in 1Pe_1:23, 1Pe_1:25; Luk_3:2; Eph_6:17 and are better both expressed by the English word, as in the A.V., than by word and saying, as in the R.V.
Vers. 37-43. The gospel for the heathen.
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Under the Divine inspiration, St. Peter preached the gospel to this company of devout Gentiles; and we can find both
(1) what is the essence of the gospel message, and
(2) what are the points of it specially suitable for presentation to the heathen mind, by a careful study of St. Peter"s speech on this occasion. As the points are very simple, and the illustration of them very abundant and familiar, we need only briefly state the several headings. The gospel is the declaration to men of the personal Savior, the Lord Jesus Christ, and the demand of instant acceptance of him and yielding the will and heart and life to him. It must deal fully and efficiently with
I THE CHRIST WHO LIVED. "God anointed Jesus of Nazareth with the Holy Ghost and with power, who went about doing good.
II THE CHRIST WHO DIED. "Whom they slew and hanged on a tree.
III THE CHRIST WHO LAWS. "Him God raised up the third day, and showed him openly.
IV THE CHRIST WHO CAN SAVE FROM SIN NOW. "Whosoever believeth in him shall receive remission of sins." Upon this gospel, believingly declared to men, even to the heathen, we may still be assured that the power of the Holy Ghost shall rest, and it shall prove, as to the company in the house of Cornelius, a word of "eternal life. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain See notes on verse 36
See notes on verse 36
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.