Kejadian 44:14

44:14 So Judah and his brothers ¹  came back to Joseph’s house. He was still there, ²  and they threw themselves to the ground before him.

Ulangan 9:18

9:18 Then I again fell down before the Lord for forty days and nights; I ate and drank nothing because of all the sin you had committed, doing such evil before the Lord as to enrage him.

Mazmur 72:11

72:11 All kings will bow down to him;

all nations will serve him.

Yesaya 60:14

60:14 The children of your oppressors will come bowing to you;

all who treated you with disrespect will bow down at your feet.

They will call you, ‘The City of the Lord,

Zion of the Holy One of Israel.’ ³ 

Lukas 5:8

5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, ⁴  for I am a sinful man!” ⁵ 

Lukas 8:28

8:28 When he saw ⁶  Jesus, he cried out, fell ⁷  down before him, and shouted with a loud voice, “Leave me alone, ⁸  Jesus, Son of the Most High ⁹  God! I beg you, do not torment ¹⁰  me!”

Wahyu 5:8

5:8 and when he had taken the scroll, the four living creatures and the twenty-four elders threw themselves to the ground ¹¹  before the Lamb. Each ¹²  of them had a harp and golden bowls full of incense (which are the prayers of the saints). ¹³ 

Wahyu 19:4

19:4 The twenty-four elders and the four living creatures threw themselves to the ground ¹⁴  and worshiped God, who was seated on the throne, saying: “Amen! Hallelujah!”

[44:14]  ¹ sn Judah and his brothers. The narrative is already beginning to bring Judah to the forefront.

[44:14]  ² tn The disjunctive clause here provides supplemental information.

[60:14]  ³ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[5:8]  ⁴ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

[5:8]  ⁵ sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

[8:28]  ⁶ tn Grk “And seeing.” The participle ἰδών (idwn) has been taken temporally. Here δέ (de) has not been translated.

[8:28]  ⁷ tn Grk “and fell,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[8:28]  ⁸ tn Grk “What to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί (ti emoi kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the OT had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his own, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). These nuances were apparently expanded in Greek, but the basic notions of defensive hostility (option 1) and indifference or disengagement (option 2) are still present. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….”

[8:28]  ⁹ sn On the title Most High see Luke 1:35.

[8:28]  ¹⁰ sn The demons’ plea “do not torment me” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.

[5:8]  ¹¹ tn Grk “fell down.” 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.”

[5:8]  ¹² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:8]  ¹³ sn This interpretive comment by the author forms a parenthesis in the narrative.

[19:4]  ¹⁴ tn Grk “creatures fell down.” 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.”