1 Timotius 4:10

4:10 In fact this is why ¹  we work hard and struggle, ²  because we have set our hope on the living God, who is the Savior of all people, ³  especially of believers.

1 Timotius 6:16

6:16 He alone possesses immortality and lives in unapproachable light, whom no human has ever seen or is able to see. To him be honor and eternal power! Amen.

Ulangan 5:26

5:26 Who is there from the entire human race ⁴  who has heard the voice of the living God speaking from the middle of the fire as we have, and has lived?

Yosua 3:10

3:10 Joshua continued, ⁵  “This is how you will know the living God is among you and that he will truly drive out before you the Canaanites, Hittites, Hivites, Perizzites, Girgashites, Amorites, and Jebusites.

Yosua 3:1

Israel Crosses the Jordan

3:1 Bright and early the next morning Joshua and the Israelites left Shittim and came to the Jordan. ⁶  They camped there before crossing the river. ⁷ 

1 Samuel 17:26

17:26 David asked the men who were standing near him, “What will be done for the man who strikes down this Philistine and frees Israel from this humiliation? ⁸  For who is this uncircumcised Philistine, that he defies the armies of the living God?”

1 Samuel 17:36

17:36 Your servant has struck down both the lion and the bear. This uncircumcised Philistine will be just like one of them. ⁹  For he has defied the armies of the living God!”

1 Samuel 17:2

17:2 Saul and the Israelite army ¹⁰  assembled and camped in the valley of Elah, where they arranged their battle lines to fight against ¹¹  the Philistines.

Kisah Para Rasul 19:4

19:4 Paul said, “John baptized with a baptism of repentance, telling the people to believe in the one who was to come after him, ¹²  that is, in Jesus.”

Mazmur 42:2

42:2 I thirst ¹³  for God,

for the living God.

I say, ¹⁴  “When will I be able to go and appear in God’s presence?” ¹⁵ 

Mazmur 84:2

84:2 I desperately want to be ¹⁶ 

in the courts of the Lord’s temple. ¹⁷ 

My heart and my entire being ¹⁸  shout for joy

to the living God.

Yeremia 10:10

10:10 The Lord is the only true God.

He is the living God and the everlasting King.

When he shows his anger the earth shakes.

None of the nations can stand up to his fury.

Yeremia 23:36

23:36 You must no longer say that the Lord’s message is burdensome. ¹⁹  For what is ‘burdensome’ ²⁰  really pertains to what a person himself says. ²¹  You are misrepresenting ²²  the words of our God, the living God, the Lord who rules over all. ²³ 

Daniel 6:26

6:26 I have issued an edict that throughout all the dominion of my kingdom people are to revere and fear the God of Daniel.

“For he is the living God;

he endures forever.

His kingdom will not be destroyed;

his authority is forever. ²⁴ 

Hosea 1:10

The Restoration of Israel

1:10 (2:1) ²⁵  However, ²⁶  in the future the number of the people ²⁷  of Israel will be like the sand of the sea which can be neither measured nor numbered. Although ²⁸  it was said to them, “You are not my people,” it will be said to them, “You are ²⁹  children ³⁰  of the living God!”

Matius 16:16

16:16 Simon Peter answered, ³¹  “You are the Christ, ³²  the Son of the living God.”

Yohanes 6:69

6:69 We ³³  have come to believe and to know ³⁴  that you are the Holy One of God!” ³⁵ 

Kisah Para Rasul 14:15

14:15 “Men, why are you doing these things? We too are men, with human natures ³⁶  just like you! We are proclaiming the good news to you, so that you should turn ³⁷  from these worthless ³⁸  things to the living God, who made the heaven, the earth, ³⁹  the sea, and everything that is in them.

Roma 9:26

9:26 “And in the very place ⁴⁰  where it was said to them, ‘You are not my people,’

there they will be called ‘sons of the living God.’” ⁴¹ 

Roma 9:2

9:2 I have great sorrow and unceasing anguish in my heart. ⁴² 

Kolose 3:3

3:3 for you have died and your life is hidden with Christ in God.

Kolose 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ⁴³  whether principalities or powers – all things were created through him and for him.

Kolose 1:1

Salutation

1:1 From Paul, ⁴⁴  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Kolose 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁴⁵  have not ceased praying for you and asking God ⁴⁶  to fill ⁴⁷  you with the knowledge of his will in all spiritual wisdom and understanding,

Ibrani 3:12

3:12 See to it, ⁴⁸  brothers and sisters, ⁴⁹  that none of you has ⁵⁰  an evil, unbelieving heart that forsakes ⁵¹  the living God. ⁵² 

Ibrani 9:14

9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our ⁵³  consciences from dead works to worship the living God.

Ibrani 12:22

12:22 But you have come to Mount Zion, the city ⁵⁴  of the living God, the heavenly Jerusalem, and to myriads of angels, to the assembly

Wahyu 7:2

7:2 Then ⁵⁵  I saw another angel ascending from the east, ⁵⁶  who had ⁵⁷  the seal ⁵⁸  of the living God. He ⁵⁹  shouted out with a loud voice to the four angels who had been given permission ⁶⁰  to damage the earth and the sea: ⁶¹ 

[4:10]  ¹ tn Grk “for toward this,” denoting purpose. The conjunction “for” gives confirmation or emphasis to 1 Tim 4:8-9.

[4:10]  ² tc A number of mss (א² D 0241^vid 1739 1881 Ï latt sy co) read ὀνειδιζόμεθα (oneidizomeqa, “suffer reproach”), while the reading behind the translation (ἀγωνιζόμεθα, agwnizomeqa) is supported by א* A C F G K Ψ 33 1175 al. The reading from the verb ἀγωνίζομαι (agwnizomai) has slightly better external credentials, but this verb is found in the corpus Paulinum five other times, twice in the Pastorals (1 Tim 6:12; 2 Tim 4:7). The verb ὀνειδίζω (oneidizw) occurs only once in Paul (Rom 15:3), not at all in the Pastorals. In this instance, transcriptional and intrinsic evidence might seem to be opposed to each other. In such cases, the external evidence should be given more weight. With some hesitation, ἀγωνιζόμεθα is preferred.

[4:10]  ³ tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here in a generic sense, referring to both men and women, and is thus translated “people.”

[5:26]  ⁴ tn Heb “who is there of all flesh.”

[3:10]  ⁵ tn Heb “said.”

[3:1]  ⁶ tn Heb “And Joshua arose early in the morning and he and the Israelites left Shittim and came to the Jordan.”

[3:1]  ⁷ tn The words “the river,” though not in the Hebrew text, have been supplied in the translation for clarity.

[17:26]  ⁸ tn Heb “and turns aside humiliation from upon Israel.”

[17:36]  ⁹ tc The LXX includes here the following words not found in the MT: “Should I not go and smite him, and remove today reproach from Israel? For who is this uncircumcised one?”

[17:2]  ¹⁰ tn Heb “the men of Israel” (so KJV, NASB); NAB, NIV, NRSV “the Israelites.”

[17:2]  ¹¹ tn Heb “to meet.”

[19:4]  ¹² sn These disciples may have had their contact with John early on in the Baptist’s ministry before Jesus had emerged. This is the fifth time Luke links John the Baptist and Jesus (Acts 1:5; 11:16; 13:25; 18:25).

[42:2]  ¹³ tn Or “my soul thirsts.”

[42:2]  ¹⁴ tn The words “I say” are supplied in the translation for stylistic reasons and for clarification.

[42:2]  ¹⁵ tn Heb “When will I go and appear [to] the face of God?” Some emend the Niphal verbal form אֵרָאֶה (’era’eh, “I will appear”) to a Qal אֶרְאֶה (’er’eh, “I will see”; see Gen 33:10), but the Niphal can be retained if one understands ellipsis of אֶת (’et) before “face” (see Exod 34:24; Deut 31:11).

[84:2]  ¹⁶ tn Heb “my soul longs, it even pines for.”

[84:2]  ¹⁷ tn Heb “the courts of the Lord” (see Ps 65:4).

[84:2]  ¹⁸ tn Heb “my flesh,” which stands for his whole person and being.

[23:36]  ¹⁹ tn Heb “burden of the Lord.”

[23:36]  ²⁰ tn Heb “the burden.”

[23:36]  ²¹ tn Heb “The burden is [or will be] to a man his word.” There is a good deal of ambiguity regarding how this line is to be rendered. For the major options and the issues involved W. L. Holladay, Jeremiah (Hermeneia), 1:651-52 should be consulted. Most of them are excluded by the observation that מַשָּׂא probably does not mean “oracle” anywhere in this passage (see note on v. 33 regarding the use of this word). Hence it does not mean “every man’s word becomes his oracle” as in NIV or “for that ‘burden’ [= oracle] is what he entrusts to the man of his word” (W. McKane, Jeremiah [ICC], 1:600-601). The latter is also ruled out by the fact that the antecedent of “his” on “his word” is clearly the word “man” in front of it. This would be the only case where the phrase “man of his word” occurs. There is also no textual reason for repointing the noun with the article as the noun with the interrogative to read “For how can his word become a burden to anyone?” There are, of course, other options but this is sufficient to show that the translation has been chosen after looking at other alternatives.

[23:36]  ²² tn Heb “turning.” See BDB 245 s.v. הָפַךְ Qal.1.c and Lev 13:55; Jer 13:33 “changing, altering.”

[23:36]  ²³ tn Heb “Yahweh of armies.”

[23:36]  sn See the study note on 2:19 for the explanation of the significance of this title.

[6:26]  ²⁴ tn Aram “until the end.”

[1:10]  ²⁵ sn Beginning with 1:10, the verse numbers through 2:23 in the English Bible differ by two from the verse numbers in the Hebrew text (BHS), with 1:10 ET = 2:1 HT, 1:11 ET = 2:2 HT, 2:1 ET = 2:3 HT, etc., through 2:23 ET = 2:25 HT. Beginning with 3:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.

[1:10]  ²⁶ tn The vav prefixed to וְהָיָה (véhaya) functions in an adversative sense: “however” (see R. J. Williams, Hebrew Syntax, 71, §432).

[1:10]  ²⁷ tn Heb “sons” (so NASB); KJV, ASV “the children”; NAB, NIV “the Israelites.”

[1:10]  ²⁸ tn Heb “in the place” (בִּמְקוֹם, bimqom). BDB 880 s.v. מָקוֹם 7.b suggests that בִּמְקוֹם (preposition בְּ, bet, + noun מָקוֹם, maqom) is an idiom carrying a concessive sense: “instead of” (e.g., Isa 33:21; Hos 2:1). However, HALOT suggests that it functions in a locative sense: “in the same place” (HALOT 626 s.v. מָקוֹם 2b; e.g., 1 Kgs 21:19; Isa 33:21; Hos 2:1).

[1:10]  ²⁹ tn The predicate nominative, “You are…,” is supplied in the translation for stylistic reasons.

[1:10]  ³⁰ tn Heb “sons” (so KJV, NASB, NIV).

[16:16]  ³¹ tn Grk “And answering, Simon Peter said.”

[16:16]  ³² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:16]  sn See the note on Christ in 1:16.

[6:69]  ³³ tn Grk “And we.”

[6:69]  ³⁴ sn See 1 John 4:16.

[6:69]  ³⁵ tc The witnesses display a bewildering array of variants here. Instead of “the Holy One of God” (ὁ ἅγιος τοῦ θεοῦ, Jo {agio" tou qeou), Tertullian has ὁ Χριστός (Jo Cristo", “the Christ”); C³ Θ* ˹ 33 565 lat read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ (Jo Cristo" Jo Juio" tou qeou, “the Christ, the Son of God”); two versional witnesses (b sy^c) have ὁ υἱὸς τοῦ θεοῦ (“the Son of God”); the Byzantine text as well as many others (Ψ 0250 ˹³ 33 Ï) read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (Jo Cristo" Jo Juio" tou qeou tou zwnto", “the Christ, the Son of the living God”); and Ì⁶⁶ as well as a few versions have ὁ Χριστὸς ὁ ἅγιος τοῦ θεοῦ (“the Christ, the Holy One of God”). The reading ὁ ἅγιος τοῦ θεοῦ is, however, well supported by Ì⁷⁵ א B C* D L W as well as versional witnesses. It appears that Peter’s confession in the Synoptic Gospels (especially Matt 16:16) supplied the motivation for the variations. Although the witnesses in Matt 16:16; Mark 8:29; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in “the Holy One of God” but reflect various permutations of “Christ”/“Christ of God”/“Christ, the Son of God”/“Christ, the Son of the living God.” The wording “the Holy One of God” (without “Christ”) in important witnesses here is thus unique among Peter’s confessions, and best explains the rise of the other readings.

[6:69]  sn You have the words of eternal life…you are the Holy One of God! In contrast to the response of some of his disciples, here is the response of the twelve, whom Jesus then questioned concerning their loyalty to him. This was the big test, and the twelve, with Peter as spokesman, passed with flying colors. The confession here differs considerably from the synoptic accounts (Matt 16:16, Mark 8:29, and Luke 9:20) and concerns directly the disciples’ personal loyalty to Jesus, in contrast to those other disciples who had deserted him (John 6:66).

[14:15]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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.

[9:26]  ⁴⁰ tn Grk “And it will be in the very place.”

[9:26]  ⁴¹ sn A quotation from Hos 1:10.

[9:2]  ⁴² tn Grk “my sorrow is great and the anguish in my heart is unceasing.”

[1:16]  ⁴³ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[1:1]  ⁴⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:9]  ⁴⁵ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁴⁶ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁴⁷ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[3:12]  ⁴⁸ tn Or “take care.”

[3:12]  ⁴⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:12]  ⁵⁰ tn Grk “that there not be in any of you.”

[3:12]  ⁵¹ tn Or “deserts,” “rebels against.”

[3:12]  ⁵² tn Grk “in forsaking the living God.”

[9:14]  ⁵³ tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D² 0278 33 1739^c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.

[12:22]  ⁵⁴ tn Grk “and the city”; the conjunction is omitted in translation since it seems to be functioning epexegetically – that is, explaining further what is meant by “Mount Zion.”

[7:2]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:2]  ⁵⁶ tn Grk “from the rising of the sun.” BDAG 74 s.v. ἀνατολή 2.a takes this as a geographical direction: “ἀπὸ ἀ. ἡλίου…from the east Rv 7:2; 16:12…simply ἀπὸ ἀ. …21:13.”

[7:2]  ⁵⁷ tn Grk “having,” but v. 3 makes it clear that the angel’s purpose is to seal others with the seal he carries.

[7:2]  ⁵⁸ tn Or “signet” (L&N 6.54).

[7:2]  ⁵⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.

[7:2]  ⁶⁰ tn The word “permission” is implied; Grk “to whom it was given to them to damage the earth.”

[7:2]  ⁶¹ tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.