Acts 10:25

10:25 So when ¹  Peter came in, Cornelius met ²  him, fell ³  at his feet, and worshiped ⁴  him.

Acts 21:5

21:5 When ⁵  our time was over, ⁶  we left and went on our way. All of them, with their wives and children, accompanied ⁷  us outside of the city. After ⁸  kneeling down on the beach and praying, ⁹ 

Exodus 4:14

4:14 Then the Lord became angry with ¹⁰  Moses, and he said, “What about ¹¹  your brother Aaron the Levite? ¹²  I know that he can speak very well. ¹³  Moreover, he is coming ¹⁴  to meet you, and when he sees you he will be glad in his heart. ¹⁵ 

John 12:13

12:13 So they took branches of palm trees ¹⁶  and went out to meet him. They began to shout, ¹⁷  “Hosanna! ¹⁸  Blessed is the one who comes in the name of the Lord! ¹⁹  Blessed is ²⁰  the king of Israel!”

Romans 15:24

15:24 when I go to Spain. For I hope to visit you when I pass through and that you will help me ²¹  on my journey there, after I have enjoyed your company for a while.

Galatians 4:14

4:14 and though my physical condition put you to the test, you did not despise or reject me. ²²  Instead, you welcomed me as though I were an angel of God, ²³  as though I were Christ Jesus himself! ²⁴ 

Hebrews 13:3

13:3 Remember those in prison as though you were in prison with them, ²⁵  and those ill-treated as though you too felt their torment. ²⁶ 

Hebrews 13:3

13:3 Remember those in prison as though you were in prison with them, ²⁷  and those ill-treated as though you too felt their torment. ²⁸ 

Hebrews 1:6-8

1:6 But when he again brings ²⁹  his firstborn into the world, he says, “Let all the angels of God worship him!” ³⁰  1:7 And he says ³¹  of the angels, “He makes ³²  his angels spirits and his ministers a flame of fire,” ³³  1:8 but of ³⁴  the Son he says, ³⁵ 

“Your throne, O God, is forever and ever, ³⁶ 

and a righteous scepter ³⁷  is the scepter of your kingdom.

[10:25]  ¹ 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]  ² tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ³ 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]  ⁴ 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.

[21:5]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ sn On praying in Acts, see 1:14, 24; 2:47; 4:23; 6:6; 10:2; 12:5, 12; 13:3; 16:25.

[4:14]  ¹⁰ tn Heb “and the anger of Yahweh burned against.”

[4:14]  ¹¹ tn Heb “Is not” or perhaps “Is [there] not.”

[4:14]  ¹² sn S. R. Driver (Exodus, 29) suggests that the term “Levite” may refer to a profession rather than ancestry here, because both Moses and Aaron were from the tribe of Levi and there would be little point in noting that ancestry for Aaron. In thinking through the difficult problem of the identity of Levites, he cites McNeile as saying “the Levite” referred to one who had had official training as a priest (cf. Judg 17:7, where a member of the tribe of Judah was a Levite). If it was the duty of the priest to give “torah” – to teach – then some training in the power of language would have been in order.

[4:14]  ¹³ tn The construction uses the Piel infinitive absolute and the Piel imperfect to express the idea that he spoke very well: דַבֵּר יְדַבֵּר (dabber yÿdabber).

[4:14]  ¹⁴ tn The particle הִנֵּה (hinneh) with the participle points to the imminent future; it means “he is about to come” or “here he is coming.”

[4:14]  ¹⁵ sn It is unlikely that this simply means that as a brother he will be pleased to see Moses, for the narrative has no time for that kind of comment. It is interested in more significant things. The implication is that Aaron will rejoice because of the revelation of God to Moses and the plan to deliver Israel from bondage (see B. Jacob, Exodus, 93).

[12:13]  ¹⁶ sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).

[12:13]  ¹⁷ tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.

[12:13]  ¹⁸ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[12:13]  ¹⁹ sn A quotation from Ps 118:25-26.

[12:13]  ²⁰ tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).

[15:24]  ²¹ tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.

[4:14]  ²² tn Grk “your trial in my flesh you did not despise or reject.”

[4:14]  ²³ tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.

[4:14]  ²⁴ tn Grk “as an angel of God…as Christ Jesus.” This could be understood to mean either “you welcomed me like an angel of God would,” or “you welcomed me as though I were an angel of God.” In context only the second is accurate, so the translation has been phrased to indicate this.

[13:3]  ²⁵ tn Grk “as being imprisoned together.”

[13:3]  ²⁶ tn Or “since you too are vulnerable”; Grk “you also being in the body.”

[13:3]  ²⁷ tn Grk “as being imprisoned together.”

[13:3]  ²⁸ tn Or “since you too are vulnerable”; Grk “you also being in the body.”

[1:6]  ²⁹ tn Or “And again when he brings.” The translation adopted in the text looks forward to Christ’s second coming to earth. Some take “again” to introduce the quotation (as in 1:5) and understand this as Christ’s first coming, but this view does not fit well with Heb 2:7. Others understand it as his exaltation/ascension to heaven, but this takes the phrase “into the world” in an unlikely way.

[1:6]  ³⁰ sn A quotation combining themes from Deut 32:43 and Ps 97:7.

[1:7]  ³¹ sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).

[1:7]  ³² tn Grk “He who makes.”

[1:7]  ³³ sn A quotation from Ps 104:4.

[1:8]  ³⁴ tn Or “to.”

[1:8]  ³⁵ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ³⁶ tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

[1:8]  ³⁷ tn Grk “the righteous scepter,” but used generically.