2 Korintus 6:16

6:16 And what mutual agreement does the temple of God have with idols? For we are ¹  the temple of the living God, just as God said, “I will live in them ²  and will walk among them, and I will be their God, and they will be my people.” ³ 

Yosua 3:10

3:10 Joshua continued, ⁴  “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. ⁵  They camped there before crossing the river. ⁶ 

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? ⁷  For who is this uncircumcised Philistine, that he defies the armies of the living God?”

Mazmur 42:2

42:2 I thirst ⁸  for God,

for the living God.

I say, ⁹  “When will I be able to go and appear in God’s presence?” ¹⁰ 

Mazmur 84:2

84:2 I desperately want to be ¹¹ 

in the courts of the Lord’s temple. ¹² 

My heart and my entire being ¹³  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.

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. ¹⁴ 

Matius 16:16

16:16 Simon Peter answered, ¹⁵  “You are the Christ, ¹⁶  the Son of the living God.”

Matius 16:1

The Demand for a Sign

16:1 Now when the Pharisees ¹⁷  and Sadducees ¹⁸  came to test Jesus, ¹⁹  they asked him to show them a sign from heaven. ²⁰ 

Matius 1:9

1:9 Uzziah the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah,

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 ²¹  consciences from dead works to worship the living God.

[6:16]  ¹ tc Most witnesses, including some important ones (Ì⁴⁶ א² C D² F G Ψ 0209 Ï lat sy Tert), read ὑμεῖς…ἐστε (Jumei"…este, “you are”) instead of ἡμεῖς…ἐσμεν (Jhmei"…esmen, “we are”) here, but several other early and important mss (א* B D* L P 0243 6 33 81 326 365 1175 1739 1881 2464 co Cl Or) have ἡμεῖς…ἐσμεν. The external evidence is somewhat in favor of the first person pronoun and verb; the internal evidence weighs in even stronger. In light of the parallel in 1 Cor 3:16, where Paul uses ἐστε (“you are the temple of God”), as well as the surrounding context here in which the second person verb or pronoun is used in vv. 14, 17, and 18, the second person reading seems obviously motivated. The first person reading can explain the rise of the other reading, but the reverse is not as easily done. Consequently, the first person reading of ἡμεῖς…ἐσμεν has all the credentials of authenticity.

[6:16]  ² tn Or “live among them,” “live with them.”

[6:16]  sn I will live in them. The OT text that lies behind this passage (Lev 26:11-12) speaks of God dwelling in the midst of his people. The Greek preposition en in the phrase en autoi" (“in them”) can also have that meaning (“among” or “with”). However, Paul appears to be extending the imagery here to involve God (as the Spirit) dwelling in his people, since he calls believers “the temple of the living God” in the previous clause, imagery he uses elsewhere in his writings (1 Cor 3:16; Eph 2:21-22).

[6:16]  ³ sn A quotation from Lev 26:12; also similar to Jer 32:38; Ezek 37:27.

[3:10]  ⁴ tn Heb “said.”

[3:1]  ⁵ tn Heb “And Joshua arose early in the morning and he and the Israelites left Shittim and came to the Jordan.”

[3:1]  ⁶ tn The words “the river,” though not in the Hebrew text, have been supplied in the translation for clarity.

[17:26]  ⁷ tn Heb “and turns aside humiliation from upon Israel.”

[42:2]  ⁸ tn Or “my soul thirsts.”

[42:2]  ⁹ tn The words “I say” are supplied in the translation for stylistic reasons and for clarification.

[42:2]  ¹⁰ 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]  ¹¹ tn Heb “my soul longs, it even pines for.”

[84:2]  ¹² tn Heb “the courts of the Lord” (see Ps 65:4).

[84:2]  ¹³ tn Heb “my flesh,” which stands for his whole person and being.

[6:26]  ¹⁴ tn Aram “until the end.”

[16:16]  ¹⁵ tn Grk “And answering, Simon Peter said.”

[16:16]  ¹⁶ 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.

[16:1]  ¹⁷ sn See the note on Pharisees in 3:7.

[16:1]  ¹⁸ sn See the note on Sadducees in 3:7.

[16:1]  ¹⁹ tn The object of the participle πειράζοντες (peirazontes) is not given in the Greek text but has been supplied here for clarity.

[16:1]  ²⁰ sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[9:14]  ²¹ 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.