Kejadian 17:3

17:3 Abram bowed down with his face to the ground, ¹  and God said to him, ² 

Bilangan 14:5

14:5 Then Moses and Aaron fell down with their faces to the ground ³  before the whole assembled community ⁴  of the Israelites.

Bilangan 16:22

16:22 Then they threw themselves down with their faces to the ground ⁵  and said, “O God, the God of the spirits of all people, ⁶  will you be angry with the whole community when only one man sins?” ⁷ 

Bilangan 16:1

The Rebellion of Korah

16:1 ⁸ Now Korah son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On son of Peleth, who were Reubenites, ⁹  took men ¹⁰ 

Bilangan 21:16

21:16 And from there they traveled ¹¹  to Beer; ¹²  that is the well where the Lord spoke to Moses, “Gather the people and I will give them water.”

Yehezkiel 1:28

1:28 like the appearance of a rainbow in the clouds after the rain. ¹³  This was the appearance of the surrounding brilliant light; it looked like the glory of the Lord. When I saw ¹⁴  it, I threw myself face down, and I heard a voice speaking.

Lukas 17:16

17:16 He ¹⁵  fell with his face to the ground ¹⁶  at Jesus’ feet and thanked him. ¹⁷  (Now ¹⁸  he was a Samaritan.) ¹⁹ 

Kisah Para Rasul 10:25

10:25 So when ²⁰  Peter came in, Cornelius met ²¹  him, fell ²²  at his feet, and worshiped ²³  him.

Wahyu 19:10

19:10 So ²⁴  I threw myself down ²⁵  at his feet to worship him, but ²⁶  he said, “Do not do this! ²⁷  I am only ²⁸  a fellow servant ²⁹  with you and your brothers ³⁰  who hold to the testimony about ³¹  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

[17:3]  ¹ 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]  ² tn Heb “God spoke to him, saying.” This is redundant in contemporary English and has been simplified in the translation for stylistic reasons.

[14:5]  ³ sn This action of Moses and Aaron is typical of them in the wilderness with the Israelites. The act shows self-abasement and deference before the sovereign Lord. They are not bowing before the people here, but in front of the people they bow before God. According to Num 17:6-15 this prostration is for the purpose of intercessory prayer. Here it prevents immediate wrath from God.

[14:5]  ⁴ tn Heb “before all the assembly of the congregation.”

[16:22]  ⁵ sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

[16:22]  ⁶ tn The expression “the God of the spirits of all humanity [flesh]” is somewhat difficult. The Hebrew text says אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר (’elohey harukhot lÿkhol-basar). This expression occurs in Num 27:16 again. It also occurs in some postbiblical texts, a fact which has prompted some scholars to conclude that it is a late addition. The words clearly show that Moses is interceding for the congregation. The appeal in the verse is that it is better for one man to die for the whole nation than the whole nation for one man (see also John 11:50).

[16:22]  ⁷ tn The verb is the Qal imperfect יֶחֱטָא (yekheta’); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: “One man sins, and will you be angry….” A past tense translation would assume that this is a preterite use of the imperfect (without vav [ו] consecutive).

[16:1]  ⁸ sn There are three main movements in the story of ch. 16. The first is the rebellion itself (vv. 1-19). The second is the judgment (vv. 20-35). Third is the atonement for the rebels (vv. 36-50). The whole chapter is a marvelous account of a massive rebellion against the leaders that concludes with reconciliation. For further study see G. Hort, “The Death of Qorah,” ABR 7 (1959): 2-26; and J. Liver, “Korah, Dathan and Abiram,” Studies in the Bible (ScrHier 8), 189-217.

[16:1]  ⁹ tc The MT reading is plural (“the sons of Reuben”); the Smr and LXX have the singular (“the son of Reuben”).

[16:1]  ¹⁰ tn In the Hebrew text there is no object for the verb “took.” The translation presented above supplies the word “men.” However, it is possible that the MT has suffered damage here. The LXX has “and he spoke.” The Syriac and Targum have “and he was divided.” The editor of BHS suggests that perhaps the MT should be emended to “and he arose.”

[21:16]  ¹¹ tn The words “they traveled” are not in the Hebrew text, but are supplied here because of English style. The same phrase is supplied at the end of v. 18.

[21:16]  ¹² sn Isa 15:8 mentions a Moabite Beerelim, which Simons suggests is Wadi Ettemed.

[1:28]  ¹³ 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]  ¹⁴ tn The vision closes with the repetition of the verb “I saw” from the beginning of the vision in 1:4.

[17:16]  ¹⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[17:16]  ¹⁶ tn Grk “he fell on his face” (an idiom for complete prostration).

[17:16]  ¹⁷ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ¹⁸ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ¹⁹ sn This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18).

[10:25]  ²⁰ 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]  ²¹ tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ²² 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]  ²³ 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.

[19:10]  ²⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ²⁵ tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:10]  ²⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ²⁷ tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ²⁸ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ²⁹ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ³⁰ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ³¹ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”