2 Tawarikh 34:4

34:4 He ordered the altars of the Baals to be torn down, ¹  and broke the incense altars that were above them. He smashed the Asherah poles, idols and images, crushed them up and sprinkled the dust over the tombs of those who had sacrificed to them.

2 Tawarikh 34:7

34:7 he tore down the altars and Asherah poles, demolished the idols, and smashed all the incense altars throughout the land of Israel. Then he returned to Jerusalem.

2 Tawarikh 34:2

34:2 He did what the Lord approved ²  and followed in his ancestor David’s footsteps; ³  he did not deviate to the right or the left.

Kisah Para Rasul 10:25-28

10:25 So when ⁴  Peter came in, Cornelius met ⁵  him, fell ⁶  at his feet, and worshiped ⁷  him. 10:26 But Peter helped him up, ⁸  saying, “Stand up. I too am a mere mortal.” ⁹  10:27 Peter ¹⁰  continued talking with him as he went in, and he found many people gathered together. ¹¹  10:28 He said to them, “You know that ¹²  it is unlawful ¹³  for a Jew ¹⁴  to associate with or visit a Gentile, ¹⁵  yet God has shown me that I should call no person ¹⁶  defiled or ritually unclean. ¹⁷ 

Kisah Para Rasul 11:18

11:18 When they heard this, ¹⁸  they ceased their objections ¹⁹  and praised ²⁰  God, saying, “So then, God has granted the repentance ²¹  that leads to life even to the Gentiles.” ²² 

Kisah Para Rasul 18:4

18:4 He addressed ²³  both Jews and Greeks in the synagogue ²⁴  every Sabbath, attempting to persuade ²⁵  them.

[34:4]  ¹ tn Heb “and they tore down before him the altars of the Baals.”

[34:2]  ² tn Heb “he did what was proper in the eyes of the Lord.”

[34:2]  ³ tn Heb “and walked in the ways of David his father.”

[10:25]  ⁴ tn Grk “So it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[10:25]  ⁵ tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ⁶ tn Grk “falling at his feet, worshiped.” The participle πεσών (peswn) has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ⁷ sn When Cornelius worshiped Peter, it showed his piety and his respect for Peter, but it was an act based on ignorance, as Peter’s remark in v. 26 indicates.

[10:26]  ⁸ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ⁹ tn Although it is certainly true that Peter was a “man,” here ἄνθρωπος (anqrwpo") has been translated as “mere mortal” because the emphasis in context is not on Peter’s maleness, but his humanity. Contrary to what Cornelius thought, Peter was not a god or an angelic being, but a mere mortal.

[10:27]  ¹⁰ tn Grk “And he”; the referent (Peter) has been specified in the translation for clarity. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:27]  ¹¹ tn Or “many people assembled.”

[10:28]  ¹² tn Here ὡς (Jws) is used like ὅτι (Joti) to introduce indirect discourse (cf. BDAG 1105 s.v. ὡς 5).

[10:28]  ¹³ tn This term is used of wanton or callously lawless acts (BDAG 24 s.v. ἀθέμιτος).

[10:28]  ¹⁴ tn Grk “a Jewish man” (ἀνδρὶ ᾿Ιουδαίῳ, andri Ioudaiw).

[10:28]  ¹⁵ tn Grk “a foreigner,” but in this context, “a non-Jew,” that is, a Gentile. This term speaks of intimate association (BDAG 556 s.v. κολλάω 2.b.α). On this Jewish view, see John 18:28, where a visit to a Gentile residence makes a Jewish person unclean.

[10:28]  ¹⁶ tn This is a generic use of ἄνθρωπος (anqrwpo").

[10:28]  ¹⁷ tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.

[10:28]  sn God has shown me…unclean. Peter sees the significance of his vision as not about food, but about open fellowship between Jewish Christians and Gentiles.

[11:18]  ¹⁸ tn Grk “these things.”

[11:18]  ¹⁹ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ²⁰ tn Or “glorified.”

[11:18]  ²¹ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ²² sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[18:4]  ²³ tn Although the word διελέξατο (dielexato; from διαλέγομαι, dialegomai) is frequently translated “reasoned,” “disputed,” or “argued,” this sense comes from its classical meaning where it was used of philosophical disputation, including the Socratic method of questions and answers. However, there does not seem to be contextual evidence for this kind of debate in Acts 18:4. As G. Schrenk (TDNT 2:94-95) points out, “What is at issue is the address which any qualified member of a synagogue might give.” Other examples of this may be found in the NT in Matt 4:23 and Mark 1:21.

[18:4]  ²⁴ sn See the note on synagogue in 6:9.

[18:4]  ²⁵ tn Grk “Addressing in the synagogue every Sabbath, he was attempting to persuade both Jews and Greeks.” Because in English the verb “address” is not used absolutely but normally has an object specified, the direct objects of the verb ἔπειθεν (epeiqen) have been moved forward as the objects of the English verb “addressed,” and the pronoun “them” repeated in the translation as the object of ἔπειθεν. The verb ἔπειθεν has been translated as a conative imperfect.