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Acts 11:4

Acts 11:4 in Multiple Translations

But Peter began and explained to them the whole sequence of events:

But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying,

But Peter began, and expounded the matter unto them in order, saying,

But Peter gave them an account of it all in order, saying to them,

Peter began to explain to them everything that had happened.

Then Peter beganne, and expounded the thing in order to them, saying,

And Peter having begun, did expound to them in order saying,

But Peter began, and explained to them in order, saying,

But Peter rehearsed the matter from the beginning, and expounded it by order to them, saying,

But Peter began and declared to them the matter in order, saying:

So Peter began to explain exactly what had happened concerning Cornelius.

Then Peter told them all the things that happened.

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Berean Amplified Bible — Acts 11:4

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Acts 11:4 Interlinear (Deep Study)

BIB
GRK αρξαμενος δε ο πετρος εξετιθετο αυτοις καθεξης λεγων
αρξαμενος archomai G756 to rule/begin Verb-AMP-NSM
δε de G1161 then Conj
ο ho G3588 the/this/who Art-NSM
πετρος Petros G4074 [mother-in-law of Peter] Noun-NSM
εξετιθετο ektithēmi G1620 to explain/expose Verb-IMI-3S
αυτοις autos G846 it/s/he Pron-DPM
καθεξης kathexēs G2517 in order Adv
λεγων legō G3004 to say Verb-PAP-NSM
Greek Word Study

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Greek Word Reference — Acts 11:4

αρξαμενος archomai G756 "to rule/begin" Verb-AMP-NSM
To rule or begin means to commence something in order of time, like in Mark 10:42 and Romans 15:12. It can also mean to start something new.
Definition: ἄρχω [in LXX for חָלַל, מָשַׁל, etc. ;] __1. to begin. __2. to rule (see DCG, ii, 538b.): with genitive, Mrk.10:42, Rom.15:12. Mid., to begin: before ἀπό, Mat.16:21 20:8, Luk.14:18 23:5 24:27, 47, Jhn.8:9, Act.1:22 8:35 10:37, 1Pe.4:17; with inf., an Aramaic pleonasm, Mrk.1:45 2:23 5:17, Luk.3:8, al. (see M, Pro.14:1-35 f.; Dalman, Words, 27; MM, see word) (AS)
Usage: Occurs in 84 NT verses. KJV: (rehearse from the) begin(-ning) See also: 1 Peter 4:17; Luke 23:30; Matthew 26:74.
δε de G1161 "then" Conj
This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.
Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)
Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.
ο ho G3588 "the/this/who" Art-NSM
The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.
Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)
Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.
πετρος Petros G4074 "[mother-in-law of Peter]" Noun-NSM
This is the name Peter, which means a rock or stone. Jesus gave this name to Simon, one of his apostles, in Matthew 16:18. Peter became a key leader in the early Christian church.
Definition: Πέτρος, -ου, ὁ (i.e. a stone, see: πέτρα, Κηφᾶς), Simon Peter, the Apostle: Mat.4:18 10:2, Mrk.3:16, Luk.5:8, Jhn.1:41, 43, al. (AS)
Usage: Occurs in 157 NT verses. KJV: Peter, rock See also: 1 Peter 1:1; John 18:17; Matthew 26:75.
εξετιθετο ektithēmi G1620 "to explain/expose" Verb-IMI-3S
To explain or expose something means to clearly show or declare it, like in Acts 7:21 and 11:4. It is about making something known or understood.
Definition: ἐκ-τίθημι [in LXX for נָתַן ni., etc. ;] to set out, expose: Act.7:21, Metaphorical, to set forth, expound: Act.11:4 28:23; with accusative of thing(s), Act.18:26.† (AS)
Usage: Occurs in 4 NT verses. KJV: cast out, expound See also: Acts 7:21; Acts 18:26; Acts 28:23.
αυτοις autos G846 "it/s/he" Pron-DPM
This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.
Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)
Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.
καθεξης kathexēs G2517 "in order" Adv
In order or one after another is the sense of this word, used in Luke 1:3 and Acts 11:4 to describe events happening in sequence.
Definition: καθ-εξῆς (= cl. ἑξῆς, ἐφεξῆς) adv., __1. successively, in order: Luk.1:3, Act.11:4 18:23; τῶν κ.. (those that succeeded him), Act.3:24. __2. after­wards: ἐν τῷ κ. (sc. χρόνῳ), Luk.8:1.† (AS)
Usage: Occurs in 5 NT verses. KJV: after(-ward), by (in) order See also: Acts 3:24; Acts 18:23; Luke 8:1.
λεγων legō G3004 "to say" Verb-PAP-NSM
This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.
Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)
Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

Study Notes — Acts 11:4

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Cross References

ReferenceText (BSB)
1 Luke 1:3 Therefore, having carefully investigated everything from the beginning, it seemed good also to me to write an orderly account for you, most excellent Theophilus,
2 Acts 14:27 When they arrived, they gathered the church together and reported all that God had done through them, and how He had opened the door of faith to the Gentiles.
3 Joshua 22:21–31 Then the Reubenites, the Gadites, and the half-tribe of Manasseh answered the leaders of the clans of Israel: “The LORD, the Mighty One, is God! The LORD, the Mighty One, is God! He knows, and may Israel also know. If this was in rebellion or breach of faith against the LORD, do not spare us today. If we have built for ourselves an altar to turn away from Him and to offer burnt offerings and grain offerings on it, or to sacrifice fellowship offerings on it, may the LORD Himself hold us accountable. But in fact we have done this for fear that in the future your descendants might say to ours, ‘What have you to do with the LORD, the God of Israel? For the LORD has made the Jordan a border between us and you Reubenites and Gadites. You have no share in the LORD!’ So your descendants could cause ours to stop fearing the LORD. That is why we said, ‘Let us take action and build an altar for ourselves, but not for burnt offerings or sacrifices. Rather, let it be a witness between us and you and the generations to come, that we will worship the LORD in His presence with our burnt offerings, sacrifices, and peace offerings.’ Then in the future, your descendants cannot say to ours, ‘You have no share in the LORD!’ Therefore we said, ‘If they ever say this to us or to our descendants, we will answer: Look at the replica of the altar of the LORD that our fathers made, not for burnt offerings or sacrifices, but as a witness between us and you.’ Far be it from us to rebel against the LORD and turn away from Him today by building an altar for burnt offerings, grain offerings, or sacrifices, other than the altar of the LORD our God, which stands before His tabernacle.” When Phinehas the priest and the chiefs of the congregation—the heads of Israel’s clans who were with him—heard what the descendants of Reuben, Gad, and Manasseh had to say, they were satisfied. Phinehas son of Eleazar the priest said to the descendants of Reuben, Gad, and Manasseh, “Today we know that the LORD is among us, because you have not committed this breach of faith against Him. Consequently, you have delivered the Israelites from the hand of the LORD.”
4 Proverbs 15:1 A gentle answer turns away wrath, but a harsh word stirs up anger.

Acts 11:4 Summary

[This verse, Acts 11:4, shows that Peter was willing to listen to the concerns of others and to explain his actions in a clear and respectful way, as we are taught in Ephesians 4:29-32 and Colossians 3:8-14. He wanted to help them understand what had happened and why he had made certain decisions. We can learn from Peter's example by being open to feedback and willing to explain ourselves to others, as seen in the book of Acts 11:1-18 and the book of Romans 12:9-21. By doing so, we can build trust and understanding with those around us, as taught in the book of Proverbs 10:9 and the book of Proverbs 24:3-4.]

Frequently Asked Questions

Why did Peter need to explain himself to the other believers in Jerusalem?

Peter needed to explain himself because the circumcised believers were concerned about his actions, as seen in Acts 11:2-3, and he wanted to show them that his actions were guided by God, as seen in Acts 10:9-48 and supported by the teachings of Jesus Christ in the Gospel of Matthew 9:10-13 and the book of Romans 11:25-32.

What does it mean to explain the whole sequence of events?

Explaining the whole sequence of events means to give a detailed and orderly account of what happened, from start to finish, as Peter does in Acts 11:5-17, similar to how the apostle Paul explained his conversion experience in the book of Acts 22:1-21 and the book of Acts 26:1-23.

Why is it important for believers to communicate clearly with each other?

Clear communication is essential for believers to understand each other's perspectives and to avoid misunderstandings, as seen in Acts 11:1-18, and to build each other up in love, as taught in Ephesians 4:29-32 and Colossians 3:8-14.

How can we apply Peter's example to our own lives?

We can apply Peter's example by being willing to listen to others' concerns, as seen in Acts 11:1-3, and to explain our actions and decisions in a clear and respectful manner, as seen in Acts 11:4-18, and by trusting in God's guidance, as seen in Proverbs 3:5-6 and Psalms 37:3-7.

Reflection Questions

  1. What are some times when I have had to explain my actions to others, and how did I handle those situations?
  2. How can I be more mindful of the concerns and perspectives of others, as Peter was in Acts 11:1-3?
  3. What are some ways that I can communicate more clearly and effectively with others, both in my words and in my actions?
  4. How can I trust in God's guidance and wisdom, as Peter did, when faced with difficult decisions or uncertain circumstances, as seen in Psalms 23:1-6 and Isaiah 30:21?

Gill's Exposition on Acts 11:4

But Peter rehearsed the matter from the beginning,.... Of the vision at Joppa; and expounded it by order unto them; or related every particular, in a very methodical and orderly manner: he did not

Jamieson-Fausset-Brown on Acts 11:4

But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying, But Peter rehearsed the matter from the beginning, and expounded it by order , arxamenos (G756),

Matthew Poole's Commentary on Acts 11:4

This great apostle condescends to the least and weakest amongst them, and gives an account of what he had done and the reasons that moved him unto it, if by any means he might gain some, and confirm others.

Trapp's Commentary on Acts 11:4

4 But Peter rehearsed the matter from the beginning, and expounded it by order unto them, saying, Ver. 4. But Peter rehearsed] With singular modesty he seeks to satisfy them (if reason will do it), and to quench their wild fire by casting milk upon it. Zuinglius and Oecolampadius endeavoured to do the like by Luther and his disciples, but could never effect it. In the year 1533, he wrote a very bitter epistle to the Senate of Frankfort, Qua Zuinglianos Archi-diabolos appellat, e suggestu repellendos, ditione eieciendos, wherein he calleth the Zuinglians arch-devils; and judgeth that they ought to be kept out of the pulpit, driven out of the country. In the year 1567, at Antwerp the Lutherans joined themselves to the Papists against the Calvinists. Still Satan is thus busy, and Christians are thus malicious, that, as if they wanted enemies, they fly in one another’ s faces; yea, cut one another’ s throats: as the English and Scots do at this day, to the inconceivable grief of all the godly on both sides. Deus meliora. Scultet. Annal. Bucholcer, Chronol.

Ellicott's Commentary on Acts 11:4

(4) But Peter rehearsed the matter from the beginning.—Better, perhaps, the word “rehearse” having grown into a different shade of meaning, began and set forth the matter. The translators seem to have paraphrased the participle “having begun” somewhat more fully than its actual meaning admits. The almost verbal repetition of the same narrative as that of Acts 10 seems, at first sight, inconsistent with our common standard of skill in composition. The probable explanation of it is that St. Luke obtained the first narrative from the disciples whom he met at Cæsarea, and the second from those of Jerusalem, and that the close agreement of the two seemed to him, as indeed it was, a confirmation of the truth of each.

Adam Clarke's Commentary on Acts 11:4

Verse 4. But Peter rehearsed the matter from the beginning, and expounded it by order] εξετιθετοαυτοιςκαθεξης. This is the very style of St. Luke; see his Gospel, Lu 1:3. To remove their prejudice, and to give them the fullest reasons for his conduct, he thought it best to give them a simple relation of the whole affair; which he does, as we have seen in the preceding chapter, with a few additional circumstances here. See the notes before.

Cambridge Bible on Acts 11:4

4. But Peter rehearsed the matter from the beginning, and expounded it by order unto them] Better, “But Peter began and rehearsed the matter in order unto them.”

Barnes' Notes on Acts 11:4

But Peter rehearsed - Greek: Peter beginning, explained it to them in order; that is, he began with the vision which he saw, and gave a narrative of the various events in order, as they actually occurred.

Whedon's Commentary on Acts 11:4

4. Rehearsed—Peter at once sweeps them clear by unfolding the wonderful facts, the angel, the trance, the command of the Spirit and the pentecostal outpouring.

Sermons on Acts 11:4

SermonDescription
Paris Reidhead Availability and Angels by Paris Reidhead In this sermon, the speaker shares a story about a man who had blood on his hands and darkness in his heart. He was told by a figure in white that someone with a face like his woul
Chuck Smith (Through the Bible) Acts 10-11 by Chuck Smith In this sermon, the preacher discusses the significance of the story of Peter's vision being recorded twice in the book of Acts. The preacher emphasizes that God wanted to bear wit
Nigel Lee Finding God's Will for Your Life (2.8.1986) by Nigel Lee In this sermon, the speaker emphasizes the importance of God's guidance in our lives through circumstances and visions. He shares examples from the Bible, such as Peter's vision an
Ed Miller (Luke) 04 - Unbelief-Faith of Mary by Ed Miller In this sermon, the preacher focuses on the book of Luke, specifically chapter 1, verses 3 and 4. The purpose of Luke's writing is to provide assurance and certainty to the readers
Charles Alexander The Incarnation Part 8 - "Luke's Genealogy of Messiah" by Charles Alexander Charles Alexander delves into Luke's detailed account of the birth of Jesus Christ, emphasizing Luke's unique perspective as a historian with perfect understanding of the events. L
Robert Barclay A Short Examination of Some of the Scripture-Proofs, Alledged by the Divines at Westminster by Robert Barclay Robert Barclay addresses the assertions made by others regarding God's will being wholly committed to writing and the ceasing of former ways of revelation. He refutes these claims
Jim Cymbala When the Spirit Comes by Jim Cymbala In this sermon, the pastor shares his personal experience of being filled with the Holy Spirit at the age of 14. He emphasizes that this experience is not limited to strong Christi

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