Revelation 22:8-9

22:8 I, John, am the one who heard and saw these things, ¹  and when I heard and saw them, ²  I threw myself down ³  to worship at the feet of the angel who was showing them to me. 22:9 But ⁴  he said to me, “Do not do this! ⁵  I am a fellow servant ⁶  with you and with your brothers the prophets, and with those who obey ⁷  the words of this book. Worship God!”

Mark 5:22

5:22 Then ⁸  one of the synagogue rulers, ⁹  named Jairus, ¹⁰  came up, and when he saw Jesus, ¹¹  he fell at his feet.

Mark 7:25

7:25 Instead, a woman whose young daughter had an unclean spirit ¹²  immediately heard about him and came and fell at his feet.

Acts 10:25-26

10:25 So when ¹³  Peter came in, Cornelius met ¹⁴  him, fell ¹⁵  at his feet, and worshiped ¹⁶  him. 10:26 But Peter helped him up, ¹⁷  saying, “Stand up. I too am a mere mortal.” ¹⁸ 

Acts 14:11-15

14:11 So when the crowds saw what Paul had done, they shouted ¹⁹  in the Lycaonian language, ²⁰  “The gods have come down to us in human form!” ²¹  14:12 They began to call ²²  Barnabas Zeus ²³  and Paul Hermes, ²⁴  because he was the chief speaker. 14:13 The priest of the temple ²⁵  of Zeus, ²⁶  located just outside the city, brought bulls ²⁷  and garlands ²⁸  to the city gates; he and the crowds wanted to offer sacrifices to them. ²⁹  14:14 But when the apostles ³⁰  Barnabas and Paul heard about ³¹  it, they tore ³²  their clothes and rushed out ³³  into the crowd, shouting, ³⁴  14:15 “Men, why are you doing these things? We too are men, with human natures ³⁵  just like you! We are proclaiming the good news to you, so that you should turn ³⁶  from these worthless ³⁷  things to the living God, who made the heaven, the earth, ³⁸  the sea, and everything that is in them.

Acts 14:1

Paul and Barnabas at Iconium

14:1 The same thing happened in Iconium ³⁹  when Paul and Barnabas ⁴⁰  went into the Jewish synagogue ⁴¹  and spoke in such a way that a large group ⁴²  of both Jews and Greeks believed.

Acts 5:21

5:21 When they heard this, they entered the temple courts ⁴³  at daybreak and began teaching. ⁴⁴ 

Now when the high priest and those who were with him arrived, they summoned the Sanhedrin ⁴⁵  – that is, the whole high council ⁴⁶  of the Israelites ⁴⁷  – and sent to the jail to have the apostles ⁴⁸  brought before them. ⁴⁹ 

[22:8]  ¹ tn Or “I am John, the one who heard and saw these things.”

[22:8]  ² 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]  ³ 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]  ⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present here.

[22:9]  ⁵ 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]  ⁶ 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]  ⁷ tn Grk “keep” (an idiom for obedience).

[5:22]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:22]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:25]  ¹² sn Unclean spirit refers to an evil spirit.

[10:25]  ¹³ 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]  ¹⁴ tn Grk “meeting him.” The participle συναντήσας (sunanthsa") has been translated as a finite verb due to requirements of contemporary English style.

[10:25]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn BDAG 271 s.v. ἐγείρω 3 has “raise, help to rise….Stretched out Ac 10:26.”

[10:26]  ¹⁸ 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.

[14:11]  ¹⁹ tn Grk “they lifted up their voice” (an idiom).

[14:11]  ²⁰ tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.

[14:11]  ²¹ tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”

[14:12]  ²² tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.

[14:12]  ²³ sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).

[14:12]  ²⁴ sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).

[14:13]  ²⁵ tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.

[14:13]  ²⁶ sn See the note on Zeus in the previous verse.

[14:13]  ²⁷ tn Or “oxen.”

[14:13]  ²⁸ tn Or “wreaths.”

[14:13]  ²⁹ tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.

[14:14]  ³⁰ sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.

[14:14]  ³¹ tn The participle ἀκούσαντες (akousante") is taken temporally.

[14:14]  ³² tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).

[14:14]  ³³ tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”

[14:14]  ³⁴ tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.

[14:15]  ³⁵ tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.

[14:15]  ³⁶ tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.

[14:15]  ³⁷ tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.

[14:15]  ³⁸ tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[14:1]  ³⁹ sn Iconium. See the note in 13:51.

[14:1]  ⁴⁰ tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.

[14:1]  ⁴¹ sn See the note on synagogue in 6:9.

[14:1]  ⁴² tn Or “that a large crowd.”

[5:21]  ⁴³ tn Grk “the temple.” See the note on the same phrase in the preceding verse.

[5:21]  ⁴⁴ tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.

[5:21]  ⁴⁵ tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).

[5:21]  ⁴⁶ tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.

[5:21]  ⁴⁷ tn Grk “sons of Israel.”

[5:21]  ⁴⁸ tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.

[5:21]  ⁴⁹ tn The words “before them” are not in the Greek text but are implied.