Matius 8:2

8:2 And a leper ¹  approached, and bowed low before him, saying, ²  “Lord, if ³  you are willing, you can make me clean.”

Matius 14:33

14:33 Then those who were in the boat worshiped him, saying, “Truly you are the Son of God.”

Matius 15:25

15:25 But she came and bowed down ⁴  before him and said, ⁵  “Lord, help me!”

Matius 17:14

The Disciples’ Failure to Heal

17:14 When ⁶  they came to the crowd, a man came to him, knelt before him,

Matius 20:20

A Request for James and John

20:20 Then the mother of the sons of Zebedee came to him with her sons, and kneeling down she asked him for a favor. ⁷ 

Matius 28:17

28:17 When ⁸  they saw him, they worshiped him, ⁹  but some doubted. ¹⁰ 

Markus 5:22

5:22 Then ¹¹  one of the synagogue rulers, ¹²  named Jairus, ¹³  came up, and when he saw Jesus, ¹⁴  he fell at his feet.

Lukas 17:15-16

17:15 Then one of them, when he saw he was healed, turned back, praising ¹⁵  God with a loud voice. 17:16 He ¹⁶  fell with his face to the ground ¹⁷  at Jesus’ feet and thanked him. ¹⁸  (Now ¹⁹  he was a Samaritan.) ²⁰ 

Kisah Para Rasul 10:25-26

10:25 So when ²¹  Peter came in, Cornelius met ²²  him, fell ²³  at his feet, and worshiped ²⁴  him. 10:26 But Peter helped him up, ²⁵  saying, “Stand up. I too am a mere mortal.” ²⁶ 

[8:2]  ¹ tn Grk “And behold, a leper came.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[8:2]  sn The ancient term for leprosy covers a wider array of conditions than what we call leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[8:2]  ² tn Grk “a leper approaching, bowed low before him, saying.”

[8:2]  ³ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[15:25]  ⁴ tn In this context the verb προσκυνέω (proskunew), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).

[15:25]  ⁵ tn Grk “she bowed down to him, saying.”

[17:14]  ⁶ tn Here καί (kai) has not been translated.

[20:20]  ⁷ tn Grk “asked something from him.”

[28:17]  ⁸ tn Here καί (kai) has not been translated.

[28:17]  ⁹ tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[28:17]  ¹⁰ tn The Greek text reads here οἱ δὲ ἐδίστασαν (Joi de edistasan). Some scholars argue that the article is functioning like a personal pronoun, thus “they doubted” (e.g., D. A. Hagner, Matthew [WBC], 2:884). If so, then all the disciples would be in view. The translation of the text takes οἱ as an alternative pronoun which has a partitive notion (i.e., some of the disciples doubted, but not all). The difficulty with the personal pronoun view is that there are no examples of it in Matthew in which the same subject immediately precedes with its own verb (as would be the case in “they worshiped…they doubted”). Such, in fact, would be quite awkward, for the article would be unnecessary since the pronominal referent is already embedded in the verb. The only reason for the article here would be to distinguish the subject in some way; but if the same subject is in view, no distinction is being made.

[5:22]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:22]  ¹² tn That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41).

[5:22]  sn The synagogue was a place for Jewish prayer and worship, with recognized leadership. See also the note on synagogue in 1:21.

[5:22]  ¹³ tc Codex Bezae (D) and some Itala mss omit the words “named Jairus.” The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of ὀνόματι ᾿Ιάϊρος (onomati Iairos) include {Ì⁴⁵ א A B C L Ï lat sy co}. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.

[5:22]  ¹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[17:15]  ¹⁵ tn Grk “glorifying God.”

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

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

[17:16]  ¹⁸ sn And thanked him. This action recognized God’s healing work through Jesus.

[17:16]  ¹⁹ tn Here καί (kai) has been translated as “now” to indicate the introduction of a parenthetical comment.

[17:16]  ²⁰ 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]  ²¹ 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]  ²² tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ²³ 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]  ²⁴ 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]  ²⁵ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ²⁶ 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.