Yehezkiel 1:28

1:28 like the appearance of a rainbow in the clouds after the rain. ¹  This was the appearance of the surrounding brilliant light; it looked like the glory of the Lord. When I saw ²  it, I threw myself face down, and I heard a voice speaking.

Yehezkiel 43:3

43:3 It was like the vision I saw when he ³  came to destroy the city, and the vision I saw by the Kebar River. I threw myself face down.

Kejadian 17:3

17:3 Abram bowed down with his face to the ground, ⁴  and God said to him, ⁵ 

Bilangan 16:42-45

16:42 When the community assembled ⁶  against Moses and Aaron, they turned toward the tent of meeting – and ⁷  the cloud covered it, and the glory of the Lord appeared. 16:43 Then Moses and Aaron stood before the tent of meeting.

16:44 The Lord spoke to Moses: 16:45 “Get away from this community, so that I can consume them in an instant!” But they threw themselves down with their faces to the ground. ⁸ 

Mazmur 89:7

89:7 a God who is honored ⁹  in the great angelic assembly, ¹⁰ 

and more awesome than ¹¹  all who surround him?

Wahyu 1:17

1:17 When ¹²  I saw him I fell down at his feet as though I were dead, but ¹³  he placed his right hand on me and said: “Do not be afraid! I am the first and the last,

[1:28]  ¹ sn Reference to the glowing substance and the brilliant light and storm phenomena in vv. 27-28a echoes in reverse order the occurrence of these phenomena in v. 4.

[1:28]  ² tn The vision closes with the repetition of the verb “I saw” from the beginning of the vision in 1:4.

[43:3]  ³ tc Heb “I.” The reading is due to the confusion of yod (י, indicating a first person pronoun) and vav (ו, indicating a third person pronoun). A few medieval Hebrew mss, Theodotion’s Greek version, and the Latin Vulgate support a third person pronoun here.

[17:3]  ⁴ tn Heb “And Abram fell on his face.” This expression probably means that Abram sank to his knees and put his forehead to the ground, although it is possible that he completely prostrated himself. In either case the posture indicates humility and reverence.

[17:3]  ⁵ tn Heb “God spoke to him, saying.” This is redundant in contemporary English and has been simplified in the translation for stylistic reasons.

[16:42]  ⁶ tn The temporal clause is constructed with the temporal indicator (“and it was”) followed by the Niphal infinitive construct and preposition.

[16:42]  ⁷ tn The verse uses וְהִנֵּה (vÿhinneh, “and behold”). This is the deictic particle – it is used to point things out, suddenly calling attention to them, as if the reader were there. The people turned to look toward the tent – and there is the cloud!

[16:45]  ⁸ tn Heb “they fell on their faces.”

[89:7]  ⁹ tn Heb “feared.”

[89:7]  ¹⁰ tn Heb “in the great assembly of the holy ones.”

[89:7]  ¹¹ tn Or perhaps “feared by.”

[1:17]  ¹² tn Grk “And when.” 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.

[1:17]  ¹³ tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.