1 Kings 8:54

8:54 When Solomon finished presenting all these prayers and requests to the Lord, he got up from before the altar of the Lord where he had kneeled and spread out his hands toward the sky. ¹ 

1 Kings 8:2

8:2 All the men of Israel assembled before King Solomon during the festival ²  in the month Ethanim ³  (the seventh month).

1 Kings 6:13

6:13 I will live among the Israelites and will not abandon my people Israel.”

Ezra 9:5

9:5 At the time of the evening offering I got up from my self-abasement, ⁴  with my tunic and robe torn, and then dropped to my knees and spread my hands to the Lord my God.

Daniel 6:10

6:10 When Daniel realized ⁵  that a written decree had been issued, he entered his home, where the windows ⁶  in his upper room opened toward Jerusalem. ⁷  Three ⁸  times daily he was ⁹  kneeling ¹⁰  and offering prayers and thanks to his God just as he had been accustomed to do previously.

Luke 22:41

22:41 He went away from them about a stone’s throw, knelt down, and prayed,

Acts 7:60

7:60 Then he fell ¹¹  to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” ¹²  When ¹³  he had said this, he died. ¹⁴ 

Acts 20:36

20:36 When ¹⁵  he had said these things, he knelt down ¹⁶  with them all and prayed.

Acts 21:5

21:5 When ¹⁷  our time was over, ¹⁸  we left and went on our way. All of them, with their wives and children, accompanied ¹⁹  us outside of the city. After ²⁰  kneeling down on the beach and praying, ²¹ 

Ephesians 3:14

Prayer for Strengthened Love

3:14 For this reason ²²  I kneel ²³  before the Father, ²⁴ 

Philippians 2:10

2:10 so that at the name of Jesus

every knee will bow

– in heaven and on earth and under the earth –

Philippians 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ²⁵  any affection or mercy, ²⁶ 

Colossians 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ²⁷  whether things on earth or things in heaven.

[8:54]  ¹ tn Or “toward heaven.”

[8:2]  ² sn The festival. This was the Feast of Tabernacles, see Lev 23:34.

[8:2]  ³ sn The month Ethanim. This would be September-October in modern reckoning.

[9:5]  ⁴ tn The Hebrew word used here is a hapax legomenon. It refers to the self-abasement that accompanies religious sorrow and fasting.

[6:10]  ⁵ tn Aram “knew.”

[6:10]  ⁶ sn In later rabbinic thought this verse was sometimes cited as a proof text for the notion that one should pray only in a house with windows. See b. Berakhot 34b.

[6:10]  ⁷ map For the location of Jerusalem see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:10]  ⁸ sn This is apparently the only specific mention in the OT of prayer being regularly offered three times a day. The practice was probably not unique to Daniel, however.

[6:10]  ⁹ tc Read with several medieval Hebrew MSS and printed editions הֲוָה (havah) rather than the MT הוּא (hu’).

[6:10]  ¹⁰ tn Aram “kneeling on his knees” (so NASB).

[7:60]  ¹¹ tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[7:60]  ¹² sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).

[7:60]  ¹³ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:60]  ¹⁴ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[20:36]  ¹⁵ 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.

[20:36]  ¹⁶ tn Grk “kneeling down…he prayed.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[21:5]  ¹⁷ tn Grk “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.

[21:5]  ¹⁸ tn Grk “When our days were over.” L&N 67.71 has “ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας ‘when we brought that time to an end’ or ‘when our time with them was over’ Ac 21:5.”

[21:5]  ¹⁹ tn Grk “accompanying.” Due to the length and complexity of the Greek sentence, a new sentence was begun in the translation and the participle προπεμπόντων (propempontwn) translated as a finite verb.

[21:5]  ²⁰ tn Grk “city, and after.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[21:5]  ²¹ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[3:14]  ²² sn For this reason resumes the point begun in v. 1, after a long parenthesis.

[3:14]  ²³ tn Grk “I bend my knees.”

[3:14]  ²⁴ tc Most Western and Byzantine witnesses, along with a few others (א² D F G Ψ 0278 1881 Ï lat sy), have “of our Lord Jesus Christ” after “Father,” but such an edifying phrase cannot explain the rise of the reading that lacks it, especially when the shorter reading is attested by early and important witnesses such as Ì⁴⁶ א* A B C P 6 33 81 365 1175 1739 co Or Hier.

[2:1]  ²⁵ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ²⁶ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[1:20]  ²⁷ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.