Kejadian 17:17

17:17 Then Abraham bowed down with his face to the ground and laughed ¹  as he said to himself, ²  “Can ³  a son be born to a man who is a hundred years old? ⁴  Can Sarah ⁵  bear a child at the age of ninety?” ⁶ 

Keluaran 3:6

3:6 He added, “I am the God of your father, ⁷  the God of Abraham, the God of Isaac, and the God of Jacob.” Then Moses hid his face, because he was afraid to look ⁸  at God.

Imamat 9:23-24

9:23 Moses and Aaron then entered into the Meeting Tent. When they came out, they blessed the people, and the glory of the Lord appeared to all the people. 9:24 Then fire went out from the presence of the Lord ⁹  and consumed the burnt offering and the fat parts on the altar, and all the people saw it, so they shouted loudly and fell down with their faces to the ground. ¹⁰ 

Bilangan 14:5

14:5 Then Moses and Aaron fell down with their faces to the ground ¹¹  before the whole assembled community ¹²  of the Israelites.

Bilangan 16:22

16:22 Then they threw themselves down with their faces to the ground ¹³  and said, “O God, the God of the spirits of all people, ¹⁴  will you be angry with the whole community when only one man sins?” ¹⁵ 

Bilangan 16:45

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. ¹⁶ 

Yosua 5:14

5:14 He answered, ¹⁷  “Truly I am the commander of the Lord’s army. ¹⁸  Now I have arrived!” ¹⁹  Joshua bowed down with his face to the ground ²⁰  and asked, “What does my master want to say to his servant?”

Yudas 1:20

1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ²¹ 

Yudas 1:1

Salutation

1:1 From Jude, ²²  a slave ²³  of Jesus Christ and brother of James, ²⁴  to those who are called, wrapped in the love of ²⁵  God the Father and kept for ²⁶  Jesus Christ.

Kisah Para Rasul 18:1

Paul at Corinth

18:1 After this ²⁷  Paul ²⁸  departed from ²⁹  Athens ³⁰  and went to Corinth. ³¹ 

Yehezkiel 1:28

1:28 like the appearance of a rainbow in the clouds after the rain. ³²  This was the appearance of the surrounding brilliant light; it looked like the glory of the Lord. When I saw ³³  it, I threw myself face down, and I heard a voice speaking.

Yehezkiel 3:23

3:23 So I got up and went out to the valley, and the glory of the Lord was standing there, just like the glory I had seen by the Kebar River, ³⁴  and I threw myself face down.

Yehezkiel 9:8

9:8 While they were striking them down, I was left alone, and I threw myself face down and cried out, “Ah, sovereign Lord! Will you destroy the entire remnant of Israel when you pour out your fury on Jerusalem?”

Daniel 8:17-18

8:17 So he approached the place where I was standing. As he came, I felt terrified and fell flat on the ground. ³⁵  Then he said to me, “Understand, son of man, ³⁶  that the vision pertains to the time of the end.” 8:18 As he spoke with me, I fell into a trance with my face to the ground. But he touched me and stood me upright. ³⁷ 

Daniel 10:9

10:9 I listened to his voice, ³⁸  and as I did so ³⁹  I fell into a trance-like sleep with my face to the ground.

Matius 17:6

17:6 When the disciples heard this, they were overwhelmed with fear and threw themselves down with their faces to the ground. ⁴⁰ 

Wahyu 1:17

1:17 When ⁴¹  I saw him I fell down at his feet as though I were dead, but ⁴²  he placed his right hand on me and said: “Do not be afraid! I am the first and the last,

[17:17]  ¹ sn Laughed. The Hebrew verb used here provides the basis for the naming of Isaac: “And he laughed” is וַיִּצְחָק (vayyitskhaq); the name “Isaac” is יִצְחָק (yitskhaq), “he laughs.” Abraham’s (and Sarah’s, see 18:12) laughter signals disbelief, but when the boy is born, the laughter signals surprise and joy.

[17:17]  ² tn Heb “And he fell on his face and laughed and said in his heart.”

[17:17]  ³ tn The imperfect verbal form here carries a potential nuance, as it expresses the disbelief of Abraham.

[17:17]  ⁴ tn Heb “to the son of a hundred years.”

[17:17]  ⁵ sn It is important to note that even though Abraham staggers at the announcement of the birth of a son, finding it almost too incredible, he nonetheless calls his wife Sarah, the new name given to remind him of the promise of God (v. 15).

[17:17]  ⁶ tn Heb “the daughter of ninety years.”

[3:6]  ⁷ sn This self-revelation by Yahweh prepares for the revelation of the holy name. While no verb is used here, the pronoun and the predicate nominative are a construction used throughout scripture to convey the “I am” disclosures – “I [am] the God of….” But the significant point here is the naming of the patriarchs, for this God is the covenant God, who will fulfill his promises.

[3:6]  ⁸ tn The clause uses the Hiphil infinitive construct with a preposition after the perfect tense: יָרֵא מֵהַבִּיט (yare’ mehabbit, “he was afraid from gazing”) meaning “he was afraid to gaze.” The preposition min (מִן) is used before infinitives after verbs like the one to complete the verb (see BDB 583 s.v. 7b).

[9:24]  ⁹ tn Heb “from to the faces of the Lord.” The rendering here is based on the use of “my faces” and “your faces” referring to the very “presence” of the Lord in Exod 33:14-15.

[9:24]  ¹⁰ tn Heb “fell on their faces.” Many English versions and commentaries render here “shouted for joy” (e.g., NIV; cf. NCV, NLT) or “shouted joyfully,” but the fact the people “fell on their faces” immediately afterward suggests that they were frightened as, for example, in Exod 19:16b; 20:18-21.

[14:5]  ¹¹ 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]  ¹² tn Heb “before all the assembly of the congregation.”

[16:22]  ¹³ sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

[16:22]  ¹⁴ 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]  ¹⁵ 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).

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

[5:14]  ¹⁷ tc Heb “He said, “Neither.” An alternative reading is לוֹ (lo, “[He said] to him”; cf. NEB). This reading is supported by many Hebrew mss, as well as the LXX and Syriac versions. The traditional reading of the MT (לֹא, lo’, “no, neither”) is probably the product of aural confusion (the two variant readings sound the same in Hebrew). Although followed by a number of modern translations (cf. NIV, NRSV), this reading is problematic, for the commander of the Lord’s army would hardly have declared himself neutral.

[5:14]  ¹⁸ sn The Lord’s heavenly army, like an earthly army, has a commander who leads the troops. For the phrase שַׂר־צְבָא (sar-tsÿva’, “army commander”) in the human sphere, see among many other references Gen 21:22, 32; 26:26; Judg 4:2, 7; 1 Sam 12:9.

[5:14]  ¹⁹ sn The commander’s appearance seems to be for Joshua’s encouragement. Joshua could now lead Israel into battle knowing that the Lord’s invisible army would ensure victory.

[5:14]  ²⁰ tn Heb “Joshua fell on his face to the ground and bowed down.”

[1:20]  ²¹ tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.

[1:1]  ²² tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²³ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²⁴ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ²⁵ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ²⁶ tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[18:1]  ²⁷ tn Grk “After these things.”

[18:1]  ²⁸ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[18:1]  ²⁹ tn Or “Paul left.”

[18:1]  ³⁰ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[18:1]  ³¹ sn Corinth was the capital city of the senatorial province of Achaia and the seat of the Roman proconsul. It was located 55 mi (88 km) west of Athens. Corinth was a major rival to Athens and was the largest city in Greece at the time.

[18:1]  map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[1:28]  ³² 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]  ³³ tn The vision closes with the repetition of the verb “I saw” from the beginning of the vision in 1:4.

[3:23]  ³⁴ tn Or “canal.”

[8:17]  ³⁵ tn Heb “on my face.”

[8:17]  ³⁶ tn Or “human one.”

[8:18]  ³⁷ tn Heb “on my standing.”

[10:9]  ³⁸ tc Heb “I heard the sound of his words.” These words are absent in the LXX and the Syriac.

[10:9]  ³⁹ tn Heb “as I listened to the sound of his words.”

[17:6]  ⁴⁰ tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

[1:17]  ⁴¹ 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]  ⁴² tn Here the Greek conjunction καί (kai) has been translated as a contrastive (“but”) due to the contrast between the two clauses.