Matius 2:11

2:11 As they came into the house and saw the child with Mary his mother, they bowed down ¹  and worshiped him. They opened their treasure boxes and gave him gifts of gold, frankincense, ²  and myrrh. ³ 

Matius 4:9

4:9 And he said to him, “I will give you all these things if you throw yourself to the ground and worship ⁴  me.”

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 ⁵  before him and said, ⁶  “Lord, help me!”

Matius 18:26

18:26 Then the slave threw himself to the ground ⁷  before him, saying, ⁸  ‘Be patient with me, and I will repay you everything.’

Matius 28:9

28:9 But ⁹  Jesus met them, saying, “Greetings!” They ¹⁰  came to him, held on to his feet and worshiped him.

Matius 28:17

28:17 When ¹¹  they saw him, they worshiped him, ¹²  but some doubted. ¹³ 

Markus 1:40

Cleansing a Leper

1:40 Now ¹⁴  a leper ¹⁵  came to him and fell to his knees, asking for help. “If ¹⁶  you are willing, you can make me clean,” he said.

Markus 5:6-7

5:6 When he saw Jesus from a distance, he ran and bowed down before him. 5:7 Then ¹⁷  he cried out with a loud voice, “Leave me alone, ¹⁸  Jesus, Son of the Most High God! I implore you by God ¹⁹  – do not torment me!”

Lukas 5:12

Healing a Leper

5:12 While ²⁰  Jesus ²¹  was in one of the towns, ²²  a man came ²³  to him who was covered with ²⁴  leprosy. ²⁵  When ²⁶  he saw Jesus, he bowed down with his face to the ground ²⁷  and begged him, ²⁸  “Lord, if ²⁹  you are willing, you can make me clean.”

Yohanes 9:38

9:38 [He said, “Lord, I believe,” and he worshiped him. ³⁰ 

Yohanes 9:1

Healing a Man Born Blind

9:1 Now as Jesus was passing by, ³¹  he saw a man who had been blind from birth.

Kolose 1:25

1:25 I became a servant of the church according to the stewardship ³²  from God – given to me for you – in order to complete ³³  the word of God,

Wahyu 19:10

19:10 So ³⁴  I threw myself down ³⁵  at his feet to worship him, but ³⁶  he said, “Do not do this! ³⁷  I am only ³⁸  a fellow servant ³⁹  with you and your brothers ⁴⁰  who hold to the testimony about ⁴¹  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

Wahyu 22:8-9

22:8 I, John, am the one who heard and saw these things, ⁴²  and when I heard and saw them, ⁴³  I threw myself down ⁴⁴  to worship at the feet of the angel who was showing them to me. 22:9 But ⁴⁵  he said to me, “Do not do this! ⁴⁶  I am a fellow servant ⁴⁷  with you and with your brothers the prophets, and with those who obey ⁴⁸  the words of this book. Worship God!”

[2:11]  ¹ tn Grk “they fell down.” 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.”

[2:11]  ² sn Frankincense refers to the aromatic resin of certain trees, used as a sweet-smelling incense (L&N 6.212).

[2:11]  ³ sn Myrrh consisted of the aromatic resin of certain shrubs (L&N 6.208). It was used in preparing a corpse for burial.

[4:9]  ⁴ tn Grk “if, falling down, you will worship.” 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.”

[15:25]  ⁵ 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]  ⁶ tn Grk “she bowed down to him, saying.”

[18:26]  ⁷ tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.

[18:26]  ⁸ tc The majority of mss (א L W 058 0281 Ë^1,13 33 Ï it sy^p,h co) begin the slave’s plea with “Lord” (κύριε, kurie), though a few important witnesses lack this vocative (B D Θ 700 pc lat sy^s,c Or Chr). Understanding the parable to refer to the Lord, scribes would be naturally prone to add the vocative here, especially as the slave’s plea is a plea for mercy. Thus, the shorter reading is more likely to be authentic.

[28:9]  ⁹ tn Grk “And behold.” Here καί (kai) has been translated as “but” to indicate that the return of the women from the tomb was interrupted by this appearance of Jesus. 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).

[28:9]  ¹⁰ tn Here δέ (de) has not been translated.

[28:17]  ¹¹ tn Here καί (kai) has not been translated.

[28:17]  ¹² 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]  ¹³ 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.

[1:40]  ¹⁴ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[1:40]  ¹⁵ 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).

[1:40]  ¹⁶ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[5:7]  ¹⁷ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:7]  ¹⁸ 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….”

[5:7]  ¹⁹ sn Though it seems unusual for a demon to invoke God’s name (“I implore you by God”) in his demands of Jesus, the parallel in Matt 8:29 suggests the reason: “Why have you come to torment us before the time?” 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.

[5:12]  ²⁰ tn Grk “And it happened that while.” 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.

[5:12]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:12]  ²² tn Or “cities.”

[5:12]  ²³ tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[5:12]  ²⁴ tn Grk “full of leprosy” (an idiom for a severe condition).

[5:12]  ²⁵ sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

[5:12]  ²⁶ tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.

[5:12]  ²⁷ tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

[5:12]  ²⁸ tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

[5:12]  ²⁹ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

[9:38]  ³⁰ sn Assuming the authenticity of John 9:38-39a (see the tc note following the bracket in v. 39), the man’s response after Jesus’ statement of v. 37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb προσκυνέω (proskunew) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. This would be the only place in John’s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in John's narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28) may suggest it is too early for such a response and it represents a later scribal addition.

[9:1]  ³¹ tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.

[9:1]  sn Since there is no break with chap. 8, Jesus is presumably still in Jerusalem, and presumably not still in the temple area. The events of chap. 9 fall somewhere between the feast of Tabernacles (John 7:2) and the feast of the Dedication (John 10:22). But in the author’s narrative the connection exists – the incident recorded in chap. 9 (along with the ensuing debates with the Pharisees) serves as a real-life illustration of the claim Jesus made in 8:12, I am the light of the world. This is in fact the probable theological motivation behind the juxtaposition of these two incidents in the narrative. The second serves as an illustration of the first, and as a concrete example of the victory of light over darkness. One other thing which should be pointed out about the miracle recorded in chap. 9 is its messianic significance. In the OT it is God himself who is associated with the giving of sight to the blind (Exod 4:11, Ps 146:8). In a number of passages in Isa (29:18, 35:5, 42:7) it is considered to be a messianic activity.

[1:25]  ³² tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ³³ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[19:10]  ³⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ³⁵ 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]  ³⁶ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ⁴⁰ 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]  ⁴¹ 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.”

[22:8]  ⁴² tn Or “I am John, the one who heard and saw these things.”

[22:8]  ⁴³ tn The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[22:8]  ⁴⁴ tn Grk “I fell down and worshiped at the 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.”

[22:9]  ⁴⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[22:9]  ⁴⁶ tn On the elliptical expression ὅρα μή ({ora 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.”

[22:9]  ⁴⁷ tn Grk “fellow slave.” Though σύνδουλος (sundoulos) is here translated “fellow servant,” the word does not bear the connotation of a free individual serving another. See the note on the word “servants” in 1:1.

[22:9]  ⁴⁸ tn Grk “keep” (an idiom for obedience).